VINDICIAE
SABBATHI
.
Broad
.
MAster
Breerewood
in
his
Treatise
of
the
Sabbath
.
1.
Nature
teacheth
to
set
apart
2
Gods
Commandement
touching
the
Sabbath
,
3
We
are
bound
to
keepe
the
Lords
day
not
by
Thus
hath
Master
Breerewood
written
in
his
booke
,
and
more
I
doe
not
write
in
mine
,
but
it
will
be
said
yet
in
answer
to
an
objection
,
he
will
have
the
generallity
of
Gods
Commandement
to
bee
morall
and
perpetuall
.
Answer
.
It
is
true
,
and
I
cannot
sufficiently
marvaile
thereat
.
The
Objection
he
frameth
against
himselfe
is
this
.
Answer
.
In
this
thing
I
must
take
Master
Breerewoods
part
against
you
,
for
hereby
is
the
morall
[
*
](A26468-e10980-b)
*
D●r
.
Heylin
quoteth
the
schoolem
.
n
,
Patt
.
2.
pag.
163.
saying
,
that
the
fourth
Commandement
is
placed
in
the
Decalogue
,
in
quantu●●
est
preceptum
morale
et
naturale
,
that
is
,
say
they
,
Quantum
●d
hoc
quod
homo
depu
tet
●●●uod
,
tempus
vit●e
s●●
ad
vac
〈◊〉
di●i●is
.
pag.
162
So
Bishop
White
maketh
the
Law
o
:
Nature
to
be
involved
in
the
4th
Commandement
pag.
121.
and
is
still
obli
ga●●y
to
the
worlds
end
,
Pag.
1●0
.
law
of
God
kept
entire
without
a
mayme
,
which
is
very
requisite
,
seeing
that
the
Decalogue
is
granted
to
be
an
explanatory
reinforcing
of
the
law
of
entire
Nature
imprinted
in
us
by
creation
(
but
much
defacedby
our
fall
)
and
being
honoured
with
those
eminences
of
priority
,
&
signes
of
perpetuity
immediatly
from
God
himselfe
upon
Mount
Sinai
,
Such
as
were
his
twice
writing
them
with
his
owne
finger
,
[
*
](A26468-e11060-b)
*
Touching
this
priority
of
Gods
own
writing
them
,
see
how
emphatically
it
is
expressed
by
God
himselfe
,
Exod.
24.
12.
in
way
of
su●
ereminency
,
by
vertue
of
that
●r●viledge
,
to
those
which
Moses
had
written
a
little
before
,
ver.
4
Moreover
also
s●e
this
difference
lively
intim●ed
by
Moses
Deut.
4.
13
,
where
he
maketh
the
Coven●nt
to
consist
in
the
ten
Commandements
written
by
God
himselfe
,
and
speakes
in
the
following
verse
,
in
way
of
dimination
of
the
other
lawesin
comparison
of
them
calling
them
statutes
and
judgements
which
were
1.
taught
by
him
,
and
secondly
to
be
observed
in
the
land
whither
they
went
to
possesse
it
.
and
voted
also
by
his
Spirit
through
the
mourth
of
Moses
to
bee
the
Tenne
Commandements
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Deut.
4.
and
put
into
the
Arke
as
perpetuall
rules
for
the
Catholique
Church
,
whereof
it
was
a
Type
.
None
of
all
which
Prerogatiues
was
the
Ceremoniall
law
crowned
withall
,
for
that
it
was
as
a
vanishing
shadow
sutable
only
to
the
Hemispheare
of
those
times
.
But
the
decalogue
being
the
very
Law
of
Nature
explained
and
redelivered
,
must
as
well
now
as
ever
have
for
its
substance
a
generall
ayme
at
all
men
;
though
in
some
circumstances
it
may
bee
more
peculiar
to
the
Iewes
then
others
,
by
reason
of
the
time
,
place
,
and
people
,
to
whom
it
was
renewed
;
Like
as
almost
all
other
Scripture
is
for
substance
common
and
for
circumstances
proper
,
because
they
were
most
an
end
written
occasionaly
.
Put
case
then
that
this
Commandement
was
given
onely
to
the
Iewes
(
as
you
affirme
)
and
so
were
abrogatiue
;
yet
may
the
Law
of
Nature
bee
well
presupposed
and
included
in
it
;
(
as
you
your selfe
afterwards
acknowledge
,
it
is
in
your
8.
Chapter
in
the
answer
you
give
there
to
the
fifth
opinion
)
for
who
knowes
not
that
in
those
ten
words
much
more
is
meant
then
manifested
,
So
that
if
so
it
be
granted
that
the
Law
of
Nature
and
this
Law
bee
not
the
same
in
all
points
yet
are
they
not
two
divers
lawes
but
the
same
in
substance
And
thus
much
in
effect
Master
Breerewood
affirmes
in
his
second
Tract
:
pag.
3.
Morall
(
saith
he
)
is
that
which
pertaineth
to
manners
;
1.
Either
by
the
instinct
of
Nature
as
belonging
to
the
inward
Law
written
in
our
hearts
:
or
Secondly
,
by
the
instruction
of
Discipline
as
being
of
the
outward
Law
pronounced
of
God
,
as
that
of
observing
the
seventh
Day
:
so
that
it
may
beetermed
Naturall
,
as
being
,
not
of
the
institution
of
Nature
;
but
of
the
disciplining
of
Nature
:
Not
of
Nature
as
it
w●s
f●rst
ordained
of
God
,
but
as
after
informed
by
him
.
For
indeed
this
fourth
Commandement
both
as
it
was
at
first
instituted
in
Paradise
,
and
now
revived
on
Mount
Sinai
,
is
but
the
law
of
Nature
explained
and
enlarged
according
to
the
will
of
God
in
this
particular
for
reasons
and
uses
,
whereof
created
nature
was
not
capable
but
by
revelation
.
And
what
though
the
Law
of
nature
bee
the
generality
,
as
well
to
the
precepts
of
the
Iewish
holydayes
as
of
the
Sabbath
,
this
shewes
the
superexcellency
of
the
Sabbath
above
them
therefore
,
and
its
equality
with
nature
seeing
God
makes
use
of
it
so
especially
,
to
exhibite
the
commandement
of
nature
by
,
amongst
the
Lawes
thereof
.
But
now
in
that
opinion
,
wherein
you
and
Master
Breerewood
jumpe
,
I
must
differ
from
you
both
,
to
wit
,
that
now
onely
the
generall
Law
of
nature
remaines
(
which
is
that
some
time
is
to
bee
sanctified
to
Gods
worship
)
and
that
this
fourth
commandement
,
which
you
call
Gods
speciall
commandement
,
is
utterly
abrogated
.
For
as
for
the
Law
of
nature
which
consisteth
onely
in
an
indefinite
sequestring
of
some
time
to
the
service
of
God
,
it
comes
infinitely
short
of
that
compleatnes
and
solemnity
of
time
which
our
necessity
requireth
,
and
which
God
deserveth
at
our
hands
,
and
which
(
if
hee
may
bee
his
owne
spokesman
)
hee
commandeth
also
.
Indeed
to
set
apart
some
time
as
perhaps
an
houre
in
a
Day
,
or
some
such
like
time
for
prayer
or
meditation
,
it
may
bee
nature
or
conscience
would
affirme
it
requisite
;
but
to
set
a
part
so
much
time
,
and
in
so
solemne
manner
as
(
it
seemes
)
God
lookes
for
,
and
our
state
requires
,
neither
nature
nor
conscience
will
so
prompt
us
,
either
now
,
or
(
as
I
thinke
)
in
innocency
.
And
therefore
as
I
may
well
conclude
that
,
that
first
institution
of
God
concerning
the
Sabbath
,
was
rather
a
supply
to
nature
then
any
Law
in
nature
(
which
our
Antisabbatarians
unnecessarily
labour
to
disprove
)
[
*
](A26468-e11200-b)
*
Though
I
must
say
of
some
argum●nts
of
some
former
Writers
of
this
subject
of
the
Sabbath
(
who
not
then
finding
opposition
which
hath
beene
an
ordinary
meanes
in
the
course
of
Gods
providence
,
for
the
more
diligent
inquisition
after
the
truth
of
God
and
happy
discovery
thereof
)
as
Hierome
saith
of
the
Fathers
.
How
that
before
Arrius
rose
up
.
They
delivered
some
things
innocently
yet
lesse
varily
,
and
such
as
cannot
avoid
the
calumny
of
pe●verse
persons
.
and
superadded
of
God
after
created
nature
by
immediate
and
speciall
revelation
;
So
I
have
just
cause
to
beleeve
that
this
was
for
many
speciall
and
perpetuall
respects
.
For
left
God
his
solemne
and
publicke
worship
to
have
beene
arbitrarily
ordered
by
nature
,
and
not
have
by
himselfe
determined
a
speciall
time
therefore
,
it
would
have
falne
out
very
crosse
to
Gods
intentious
,
either
being
slenderly
and
seldomely
performed
,
or
at
least
very
confusedly
and
disjoyntedly
,
seeing
that
so
many
men
have
so
many
mindes
,
and
so
many
severall
and
various
occasions
,
which
by
man
would
never
have
beene
determined
at
once
(
to
have
kept
so
solemne
and
compleat
a
portion
of
time
as
it
seemes
God
expected
,
especially
seeing
nature
never
suggested
it
)
if
God
by
an
over-ruling
mandat
had
not
put
it
past
posse
and
velle
:
[
*
](A26468-e11260-b)
*
As
he
did
the
eating
of
the
Passeover
though
a
man
were
in
a
journey
or
were
uncleane
,
by
a
law
made
,
Numb
.
9.
which
hee
who
is
not
the
God
of
confusion
wisely
foresaw
and
prevented
.
So
that
though
some
time
even
by
nature
is
taught
to
bee
set
apart
for
Gods
worship
(
which
I
deny
not
)
yet
I
say
,
that
this
is
more
private
and
personall
,
not
so
solemne
and
publicke
as
God
would
have
it
,
and
therefore
may
bee
arbitrary
without
disorder
and
distraction
,
which
the
other
cannot
if
left
to
mans
free-will
,
and
therefore
is
purposely
revealed
of
God
,
and
is
no
law
innate
in
nature
because
of
the
reason
aforesaid
;
for
nature
doth
not
discerne
of
numbers
:
or
why
God
should
chose
to
be
worshipped
on
the
seventh
day
rather
then
on
the
eight
or
ninth
:
but
a
commandement
on
the
by
,
of
equall
force
,
antiquity
and
perpetuity
with
nature
,
prescribed
as
a
rule
coincident
with
nature
for
the
Church
of
God
in
all
ages
to
imitate
.
And
to
this
purpose
speakes
Marius
;
But
against
this
,
it
will
be
objected
:
Why
might
not
time
as
well
as
place
,
bee
left
to
the
disposition
and
authority
of
Man
to
appoint
?
seeing
,
that
time
and
place
bee
alike
necessary
in
nature
to
all
actions
.
I
answer
,
in
genere
,
but
so
is
not
this
or
that
particuler
time
or
place
;
save
where
by
positive
Law
it
is
made
so
:
God
did
appoint
the
seaventh
day
for
solemne
worship
and
left
all
places
at
liberty
,
till
it
pleased
him
to
designe
one
onely
place
for
Sacrifice-worship
under
the
Law
,
the
necessity
whereof
being
now
abrogated
by
the
Gospell
,
the
place
is
left
to
choyce
.
One
time
may
agree
to
all
the
world
for
worship
,
but
so
cannot
one
place
.
Againe
it
will
be
objected
,
White
,
pag.
33.
layeth
it
downe
as
an
essentiall
Character
,
that
Lawes
and
Preceps
meerely
positively
morall
oblige
,
onely
the
Persons
or
State
,
or
Nation
and
Republike
upon
which
they
are
imposed
by
the
Lawgiver
,
or
to
whom
they
are
published
by
a
legall
promulgation
.
So
pag.
38.
If
it
be
a
precept
meerely
positive
it
can
oblige
those
people
onely
upon
whom
it
was
imposed
:
Also
pag.
77.
hee
saith
flatly
,
that
although
the
seaventh
day
Sabbath
had
not
beene
a
legall
Ceremony
,
yet
if
it
were
onely
a
positive
morall
precept
,
the
obligation
hereof
ceased
under
the
Gospell
.
So
that
by
this
rule
the
Sabbath
should
not
bee
of
universall
obligation
being
onely
positively
morall
.
To
all
which
himselfe
gives
the
Answer
pag.
Broad
.
I
praise
God
for
the
comming
forth
of
Master
Breerewoods
booke
,
Answer
.
I
could
wish
you
had
perused
Master
Richard
Byfields
reply
to
Master
Breerewoods
booke
,
before
you
had
sent
abroad
this
Manu-script
,
that
so
you
might
have
thanked
God
for
that
which
had
beene
thanke
worthy
.
But
that
you
may
not
bee
a
stranger
to
him
,
I
will
bee
bold
to
bring
you
acquainted
by
putting
you
the
oftner
in
mind
of
him
in
this
my
Answer
.
Touching
the
substance
of
your
difference
mentioned
in
the
Margin
,
I
have
already
spoken
to
it
,
and
shall
have
more
occasion
as
I
goe
along
.
Broad
.
I
published
not
long
since
a
treatise
of
the
Sabbath
having
this
Title
,
Tractatus
de
Sabbatho
in
quo
doctrina
Ecclesiae
primitivae
tractatur
&
defenditur
.
And
for
proofe
,
that
the
Doctrine
of
the
primitive
Church
was
such
,
as
is
therein
taught
and
declared
,
besides
certaine
sayings
of
Augustine
and
others
.
I
alledged
the
testimony
of
Master
Calvin
in
his
institutions
.
Inst.
lib.
2.
Cap.
8.
Sect.
28.
If
any
bee
able
to
shew
that
wee
(
Master
Calvin
I
meane
and
my selfe
)
have
mistaken
the
Doctrine
of
the
primitive
Church
in
this
matter
.
I
greatly
marvaile
,
that
they
have
not
gone
about
it
hitherto
.
If
none
bee
able
to
shew
this
,
as
it
seemeth
none
are
(
for
doubtlesse
many
want
no
will
)
then
is
it
no
lesse
to
bee
marvailed
at
.
That
the
Doctrine
of
the
primitive
Church
findeth
no
better
entertainment
amongst
English
Protestants
.
Is
it
credible
that
the
primitive
Church
should
not
keepe
one
of
Gods
Commandements
?
That
such
a
greevous
errour
should
befall
the
godly
learned
Fathers
,
as
to
esteeme
that
Commandement
shadowish
and
temporall
,
which
is
morall
and
perpetuall
?
Answer
.
Here
you
would
seeme
to
beg
credit
to
your
opinion
by
Master
Calvins
authority
who
because
hee
quoteth
the
exposition
of
the
ancients
in
this
case
,
you
would
insinuatingly
perswade
to
give
some
countenance
to
your
Tenet
.
But
that
the
World
may
know
,
how
he
held
in
this
particular
,
his
opinion
is
sufficiently
manifested
in
his
commentary
on
Gen.
2.
where
hee
saith
,
that
first
God
rested
,
and
that
then
hee
blessed
this
rest
,
that
in
all
ages
among
men
it
might
be
holy
,
or
he
de●icated
every
seventh
day
to
rest
,
that
his
example
might
bee
a
perpetuall
rule
.
Moreover
wee
must
know
(
saith
hee
)
this
exercise
is
not
peculiar
to
one
either
age
or
people
onely
,
but
common
to
all
mankind
.
Wherefore
when
wee
heare
that
by
Christs
comming
the
Sabbath
was
abrogated
,
this
distinction
must
bee
taken
to
.
What
appertaineth
to
the
ordering
of
humane
life
,
and
what
peculiarly
agreeth
to
the
old
signes
.
That
the
Sabbath
figured
the
mortification
of
the
flesh
(
I
say
)
was
temporall
,
but
that
from
the
beginning
it
was
commanded
men
that
they
should
exercise
themselves
in
the
worship
of
God
it
ought
deservedly
to
endure
even
to
the
end
of
the
World
.
And
besides
this
,
hee
that
observeth
what
followes
upon'
his
instance
of
the
ancients
in
his
institutions
,
shall
find
that
there
hee
saith
how
that
though
they
say
true
,
yet
they
touch
but
halfe
the
matter
.
And
therefore
doth
hee
largely
discusse
it
afterwards
,
wherein
hee
sheweth
his
opinion
to
bee
thus
much
,
that
the
institution
of
the
Sabbath
for
the
better
and
more
solemne
performance
of
Gods
worship
and
refreshment
of
his
creature
,
was
with
a
perpetuall
intent
,
because
of
necessary
use
to
all
men
in
all
times
,
[
*
](A26468-e11770-b)
*
Sect.
32.
but
in
regard
it
was
againe
given
to
the
Iewes
it
had
somewhat
peculiar
in
it
,
which
by
Christ
is
abrogated
,
and
yet
the
force
,
use
and
reason
of
the
commandement
in
regard
of
its
substance
,
as
it
was
given
both
at
the
first
,
and
as
it
was
repeated
doth
still
remaine
.
So
that
hee
confesseth
that
there
was
something
peculiar
to
the
Iewes
which
hung
at
it
,
but
that
withall
there
is
a
substance
in
the
commandement
it selfe
which
it
is
sacriledge
to
violate
,
the
use
thereof
being
universall
both
to
persons
and
times
,
so
that
in
alledging
him
you
bring
in
,
testem
sine
testimonio
.
And
put
case
there
was
some
what
,
that
was
more
proper
to
those
people
and
those
times
,
then
to
these
in
this
fourth
commandement
as
well
as
in
the
first
and
fifth
(
for
as
I
have
said
,
almost
all
scripture
had
some
circumstantiall
peculiarity
and
propriety
to
those
people
and
those
times
to
whom
it
was
immediately
given
,
which
yet
nothing
hindered
the
universality
of
the
substance
)
yet
as
the
reasons
in
those
commandements
evangelically
construed
are
of
present
force
and
being
,
even
in
these
our
times
,
though
the
letter
strictly
construed
bee
not
:
so
this
commandement
,
or
the
Sabbath
may
have
somewhat
more
proper
to
them
in
it
(
for
so
is
that
manner
of
expression
the
stranger
within
they
gates
)
or
at
least
belonging
to
it
(
such
as
was
their
not
preparing
Mannah
,
and
kindling
of
fires
)
which
yet
is
so
farre
from
extinguishing
the
whole
commandement
,
[
*
](A26468-e11820-b)
*
For
it
cannot
be
denied
but
a
commandement
may
bee
of
force
to
mee
,
though
every
circumstance
of
it
doe
not
concerne
mee
.
as
that
the
very
type
it selfe
is
of
lively
use
to
us
under
the
Gospell
,
and
of
present
force
and
being
also
(
although
not
therefore
of
a
like
religious
nature
to
us
as
it
was
to
them
)
but
in
an
Evangelicall
sense
,
that
is
in
respect
of
the
inward
and
spirituall
holines
thereof
,
not
properly
of
the
outward
and
literall
.
For
though
the
outward
Sanction
[
*
](A26468-e11830-b)
*
By
this
word
(
sanction
)
I
meane
positive
holines
which
was
in
their
carnall
&
externall
worship
.
of
that
rest
being
admitted
to
bee
typicall
may
bee
extinct
,
because
that
the
typicalnes
of
things
are
not
properly
parts
but
accidents
,
and
conducing
helps
to
our
profession
and
worship
that
live
under
the
Gospell
:
which
if
true
and
reall
is
spirituall
,
Iohn
.
4.
[
*
](A26468-e11850-b)
*
See
Master
Hildersham
lect.
.
39.
40
upon
the
place
where
he
opposeth
the
Spirit
wherewith
wee
are
to
worship
God
in
our
times
,
to
the
Ceremoniall
worship
which
was
in
the
time
of
the
Iewes
,
in
respect
it
was
an
externall
and
carnall
worship
see
also
,
Rom.
7.
6.
Yet
is
not
the
holy
use
of
this
rest
extinct
,
either
as
it
is
conducing
or
necessary
to
the
present
sanctifying
of
the
Lords
day
,
or
as
it
is
significative
,
pointing
us
to
,
and
minding
us
of
our
heavenly
Sabbatisme
.
Obj.
But
you
will
say
,
how
can
we
reject
the
typicall
holines
and
yet
retaine
the
sense
?
Answ.
1.
We
refuse
the
whole
Law
as
a
covenant
,
and
yet
wee
retaine
it
as
a
rule
,
for
the
perfection
of
that
Church
respectively
to
the
foregoing
times
(
which
is
called
the
time
of
nature
)
belongs
to
us
;
but
the
imperfection
of
it
respectively
with
our
Church
,
ended
with
it selfe
,
and
belongs
not
to
us
.
2.
If
the
Sabbath
had
had
its
originall
after
a
Iewish
manner
,
to
have
beene
instituted
upon
the
fall
,
and
so
to
relate
to
Christ
,
then
wee
could
have
retained
it
no
more
then
the
rest
,
but
wee
derive
this
from
the
primitive
institution
in
paradice
principally
,
and
from
the
Iewes
onely
by
way
of
enforcement
or
conveyance
,
as
wee
doe
water
first
from
the
fountaine
and
then
from
the
pipe
.
And
though
this
rest
had
in
it
a
typicall
signification
at
first
,
yet
never
a
typicall
sanction
,
but
onely
by
accident
of
the
Iewish
discipline
then
,
when
types
were
in
fashion
;
(
as
I
may
so
speake
)
like
a
fresh
River
which
running
through
a
peece
of
the
Sea
is
made
brinish
,
but
being
quit
of
it
,
it
re-assumes
its
owne
nature
.
So
that
then
the
commandement
is
not
abrogated
as
a
speciall
commandement
,
but
the
speciality
[
*
](A26468-e11960-b)
*
I
meane
not
such
a
speciality
as
Master
Br●●r●wood
doth
.
which
belonged
to
the
Sabbath
,
or
to
this
generall
commandement
is
rather
ended
,
which
did
consist
of
those
occasionall
interventions
of
Mannah
,
kindling
fires
,
and
double
sacrifices
,
and
(
if
you
will
)
of
the
foresaid
sanction
of
the
very
rest
it selfe
(
which
as
I
have
said
being
significative
,
happily
had
in
their
times
an
holines
belonging
to
it
)
which
did
peculiarly
belong
unto
the
Iewes
,
and
which
were
no
parts
of
the
substance
of
this
commandement
,
which
in
that
respect
is
as
well
common
to
us
as
to
them
,
the
reason
annexed
being
of
like
and
equall
force
to
all
from
the
creation
.
For
the
annexing
of
extrinsecall
and
adventitious
circumstances
,
doth
not
any
whit
harme
the
nature
,
and
morality
of
the
Sabbath
,
no
more
then
Pauls
circumcising
of
Timothy
(
which
in
respect
of
the
season
was
needfull
)
did
annull
,
or
doe
injury
to
baptisme
:
nor
then
a
signe
of
an
Inne
or
shoppe
being
pulled
downe
,
annulles
or
impaires
an
house
.
So
that
their
rest
is
common
to
us
but
in
a
riper
sense
,
for
the
grouth
and
stature
of
our
times
so
much
overtopping
theirs
,
the
Lord
lookes
that
wee
should
answer
his
expectation
,
as
well
as
obey
his
commandement
,
in
sanctifying
a
more
excellent
and
Evangelicall
Sabbath
to
him
,
then
ever
they
were
able
to
doe
.
The
Church
of
the
new
Testament
(
saith
Master
Perkins
)
hath
more
knowledge
and
more
grace
then
the
people
of
the
old
Testament
had
,
and
in
that
regard
ought
to
have
more
zeale
and
greater
alacrity
in
the
worship
of
God
then
they
had
,
that
it
may
exceed
the
Iewes
according
to
the
measure
of
grace
[
*
](A26468-e12060-b)
*
Greater
mercies
require
greater
and
better
duties
.
received
.
The
Arguments
of
love
being
not
so
forcible
to
prompt
obedience
,
in
the
time
of
the
Iewes
,
as
in
ours
,
they
being
under
the
old
covenant
,
and
the
Spirit
not
so
stirring
then
,
as
now
,
the
obedience
was
rather
performed
to
the
commandement
then
to
the
commander
;
For
God
in
their
time
passed
under
the
name
of
a
Lord
,
implying
them
to
bee
servants
,
and
their
obedience
to
bee
serviceable
obedience
,
but
now
in
our
times
hee
passeth
under
the
name
of
a
Father
,
implying
us
to
bee
sons
and
our
obedience
to
bee
filiall
and
spirituall
.
And
yet
as
spirituall
obedience
was
,
even
then
,
due
to
God
,
and
expected
by
him
,
though
not
with
that
eminency
of
expectation
,
as
of
us
:
So
the
types
and
Sacramentall
umbrages
which
now
are
of
use
to
us
(
being
performed
in
conscience
to
Gods
commandement
)
have
their
holines
suteable
and
respective
to
our
times
;
but
not
in
that
degree
,
not
in
that
kind
of
positive
and
intrinsecall
holines
as
in
the
times
of
the
Iewish
nonage
.
Like
as
in
the
spring
time
while
the
sappe
is
weake
and
but
comming
,
all
that
wee
expect
from
trees
is
flowers
,
but
when
a
riper
seasoninsueth
,
then
wee
looke
for
riper
fruit
;
so
that
then
the
prime
and
beauty
of
these
flowers
ceaseth
,
though
their
vertue
remaine
.
And
by
the
punishment
that
God
so
severely
annexed
to
the
not
performing
the
rites
of
the
two
Sacraments
,
wee
may
see
the
extraordinary
nature
of
things
of
that
kind
then
,
in
the
time
of
their
Pedagogie
;
for
he
that
was
uncircumcised
and
that
eate
leavened
bread
in
the
passeover
,
was
to
be
cut
off
.
And
therefore
did
God
intend
their
rest
(
as
may
well
bee
gathered
)
to
bee
a
positive
part
of
their
sanctification
,
because
of
the
typicall
use
thereof
,
which
yet
hee
doth
;
not
doe
to
us
,
and
yet
hee
accounts
our
not
resting
a
prophanation
of
the
Sabbath
,
and
all
imployments
which
hinder
his
worship
and
conduce
not
to
the
sanctifying
of
that
day
to
bee
sinnes
.
Like
as
Christ
who
,
whilest
hee
was
upon
the
earth
,
accepted
small
things
at
his
Apostles
hands
,
but
after
hee
was
ascended
and
had
given
gifts
unto
men
hee
looked
for
other
services
:
or
as
a
Pater-familias
that
having
a
boy
and
a
man
to
waite
at
his
table
,
the
boy
if
hee
can
fill
a
cup
of
beere
,
and
shift
a
trencher
,
by
reason
of
his
non-age
,
hee
is
willing
to
take
it
as
a
good
part
of
his
service
,
but
to
his
man
hee
gives
better
wages
,
and
therefore
expects
better
service
at
his
hands
,
hee
lookes
that
hee
should
bee
able
to
furnish
and
disfurnish
the
table
with
grace
to
his
Master
,
and
yet
not
to
neglect
those
lesser
things
.
Or
(
which
better
expresseth
my
meaning
)
as
of
children
wee
require
a
bodily
service
in
saying
their
prayers
and
graces
and
catechisme
,
and
though
they
have
little
,
or
no
understanding
and
sense
of
that
they
say
,
yet
wee
take
it
in
good
part
till
they
attaine
to
more
knowledge
and
ripenes
of
yeares
,
and
then
wee
looke
for
sutable
performance
thereto
.
Even
so
the
Lord
hee
expects
from
us
an
high
degree
of
sanctifying
his
Sabbath
,
even
a
ravishment
of
Spirit
,
which
service
wee
can
never
performe
if
wee
doe
not
rest
.
A
Christian
and
Evangelicall
use
therefore
of
this
Sabbaticall
rest
is
still
in
force
to
us
,
though
the
Iewish
sanction
may
bee
determined
,
for
their
precise
resting
was
with
respect
to
the
formall
holines
in
the
rest
;
but
wee
are
to
rest
with
respect
to
its
finall
holines
of
furthering
Gods
more
substantiall
worship
,
and
the
spiritualizing
our
owne
mindes
by
it
,
and
thus
doth
the
whole
commandement
for
substance
and
use
remaine
to
us
,
the
difference
being
onely
in
some
occasionall
circumstances
.
[
*
](A26468-e12140-b)
*
Like
as
one
in
answer
to
an
Anti●oni●n
(
that
objects
because
the
Tables
of
stone
wherein
the
Morall
Law
was
written
were
removed
with
the
Tabernacle
&
other
like
adjuncts
therefore
the
Mosaic●l
Law
is
●●erly
abolished
)
saith
:
Must
it
needs
follow
that
because
the
Tables
of
stone
wherein
the
Law
was
written
bee
abolished
,
that
therefore
the
Law●
it selfe
is
utterly
abolished
together
with
them
,
were
the
Tables
of
stone
so
essentiall
to
the
Morall
Law
,
that
it
had
neithe●
birth
before
them
nor
being
after
them
,
wee
know
that
the
putting
them
into
the
Arke
was
typicall
,
though
the
Law
it selfe
was
●orall
:
●o
that
so
●a●re
as
these
Tables
of
the
Covenant
had
any
thing
ceremoniall
in
them
,
or
any
thing
concerning
other
circumstances
or
persons
,
time
,
place
,
terrour
,
rigor
,
and
the
like
being
peculiar
to
the
Church
of
the
Jewes
in
tha●
estate
of
the
Mos●●cal
Pedagogy
,
so
farre
I
say
they
are
removed
with
the
〈◊〉
.
Bu●
the
morall
Law
contained
in
the
10.
commandements
could
not
bee
ceremoniall
(
for
then
should
the
morall
and
ceremoniall
have
beene
confounded
,
whereas
even
by
their
writtings
in
tables
of
stone
,
and
by
the
finger
of
God
they
were
distinguished
)
neither
was
there
then
any
thing
for
the
substance
of
it
,
nor
is
now
(
as
now
it
stands
upon
record
in
the
booke
of
God
)
but
it
doth
concerne
us
as
well
as
them
,
and
therefore
though
the
Tables
of
stone
bee
removed
,
the
morall
Law
is
yet
continued
,
and
hath
(
except
is
excipiendis
(
his
properuse
and
force
still
.
as
1.
Because
the
Sabbaths
rest
was
significative
from
the
beginning
it
might
in
their
times
(
as
I
have
said
)
carry
with
it
a
typicall
or
externall
holines
(
as
their
other
types
had
which
notwithstanding
were
of
afarre
different
nature
and
institution
to
this
,
for
they
were
appointed
since
the
fall
and
occasioned
by
it
,
and
in
themselves
temporary
,
but
this
was
before
the
fall
,
and
given
for
ever
to
the
whole
Church
for
a
standing
type
)
which
yet
it
doth
not
to
us
,
and
yet
so
as
the
primary
force
and
use
of
this
is
no
lesse
appertaining
to
us
then
them
.
For
so
,
that
other
ordinance
which
was
instituted
in
innocency
(
marriage
)
it
also
lasted
in
respect
of
diverse
circumstances
of
their
times
and
discipline
,
which
yet
wee
retaine
pure
from
the
first
institution
.
Secondly
,
wee
under
the
Gospell
have
also
an
alteration
made
of
the
individuall
but
not
of
the
numerall
day
,
for
wee
now
keepe
the
seaventh
day
(
according
to
the
commandement
,
remember
that
thou
keepe
holy
the
seaventh
day
)
but
not
theirs
.
Thirdly
,
in
respect
also
of
the
reason
whereupon
the
commandement
was
inforced
upon
them
,
to
wit
,
Gods
resting
from
the
creation
;
For
whilest
the
law
or
first
covenant
was
in
force
,
the
creation
was
in
force
,
which
still
remaines
with
us
,
but
subordinated
to
the
adequate
reason
of
our
Sabbath
;
where
to
use
Master
Dowes
words
pag.
24.
All
lawes
being
on●ly
positive
(
though
made
by
God
himselfe
)
admit
mutation
(
at
least
)
when
the
matter
concerning
which
,
or
the
conditions
of
the
persons
to
whom
,
they
were
given
is
changed
.
(
For
as
the
Iewish
types
,
so
many
grosse
and
sensitive
grounds
and
reasons
are
pilled
of
,
and
swallowed
up
by
the
comming
of
Christ
,
and
more
spirituall
ones
risen
in
their
stead
)
As
wee
see
it
very
apparant
in
the
65.
Isa.
17.
I
will
(
saith
God
)
create
a
new
Heaven
and
a
new
Earth
,
and
the
former
shall
not
bee
remembred
nor
come
into
mind
.
[
*
](A26468-e12240-b)
*
Old
things
are
possed
away
,
behold
all
things
are
become
new
.
Which
to
mee
seemes
a
pertinent
prophecy
of
the
alteration
of
the
Sabbath
from
the
Iewes
day
to
ours
;
it
being
as
much
as
to
say
,
that
in
comparison
of
the
excellency
of
the
things
that
shall
bee
under
the
Gospell
,
the
other
things
shall
bee
nothing
worth
:
Sence
shall
bee
swallowed
up
of
Spirit
,
types
of
truth
;
And
though
the
creation
bee
admirable
of
it selfe
,
and
so
also
is
at
this
day
,
the
consideration
of
it
being
exceeding
usefull
,
yet
nothing
comparable
to
our
redemption
:
Our
rejoycing
in
the
one
is
nothing
comparable
to
our
rejoycing
in
the
other
.
[
*
](A26468-e12260-b)
*
So
that
the
●lteration
of
the
Iewes
Sabbat●
into
ours
,
by
reason
of
the
new
creati●
which
God
made
〈◊〉
the
time
of
the
Gospell
,
doth
further
typis●●●n●
assure
us
of
the
last
and
best
alteration
of
new
Heaven
and
new
Ea●●h
●●ok●n
of
in
th●●
of
the
first
of
〈◊〉
which
we
shall
be
made
partakers
of
by
the
Go●spell
.
As
a
right
worthy
Doctor
(
Sibbes
by
name
)
observes
,
Gods
last
works
are
his
best
works
,
the
first
being
but
preparatives
and
occasions
of
the
later
;
the
new
Heaven
and
the
new
Earth
are
the
best
;
the
second
wine
,
that
Christ
created
himselfe
,
was
the
best
:
Spirituall
things
are
better
then
naturall
.
And
Master
Dow
pag.
27
saith
as
muc●
that
the
reason
Drawne
from
the
example
of
God
who
rested
upon
the
Sabbath
,
namely
,
when
the
creation
was
finished
,
endured
onely
till
the
time
of
the
new
creation
,
in
which
all
things
were
made
new
by
Christ
,
at
which
time
it
ceased
,
or
at
least
,
a
second
reason
taken
from
the
new
covenant
comming
in
place
,
the
former
both
reason
and
day
(
become
now
old
)
are
passed
away
;
And
behold
all
things
are
become
new
.
For
this
worke
of
redemption
or
new
creation
being
the
greater
may
deservedly
take
place
of
the
other
;
and
as
the
Prophet
Ieremy
,
speaking
of
the
deliverance
,
that
God
would
vouchsafe
his
people
from
the
Babylonish
captivity
,
saith
:
Behold
the
dayes
shall
come
(
saith
the
Lord
)
that
it
shall
no
more
bee
said
,
the
Lord
liveth
that
brought
up
the
children
of
Israel
out
of
Egypt
,
but
the
Lorth
liveth
that
brought
them
up
from
the
land
of
the
North
:
so
may
wee
say
of
the
day
appointed
for
his
worship
,
that
the
day
wherein
hee
finished
the
worke
of
creation
shall
no
more
bee
observed
,
but
the
day
wherein
our
Lord
Christ
,
by
his
resurrection
from
the
dead
finished
the
worke
of
our
redemption
.
Thus
speakes
Master
Dow.
And
how
ever
in
other
things
the
constitution
of
the
Iewish
Church
and
ours
differ
,
yet
in
this
they
are
united
,
the
Sabbath
being
first
ordained
,
before
there
was
distinction
made
,
or
wall
of
partition
built
,
for
an
ever-lasting
signe
betweene
God
and
his
Church
for
his
sanctifying
it
,
and
a
perpetuall
rule
of
duty
and
practise
chalked
out
to
his
Church
,
for
the
direction
of
his
more
solemne
worship
.
Like
as
was
his
marrying
of
Adam
and
Eve
in
innocency
,
both
a
perpetuall
type
of
that
union
which
is
betweene
God
and
his
Church
,
as
also
a
perpetuall
rule
for
the
ordering
of
that
affaire
amongst
mankind
ever
after
:
both
which
were
alike
given
in
innocency
,
and
were
alike
both
perpetuall
rules
and
perpetuall
types
unto
his
Church
.
Broad
.
This
booke
beeing
the
last
,
I
intend
to
write
of
this
Argument
,
my
desire
is
it
should
bee
read
of
many
before
it
bee
published
,
that
if
just
exceptions
can
bee
taken
to
ought
I
have
written
,
or
that
an
objection
of
moment
bee
not
here
fully
answered
,
I
may
know
it
,
and
afterwards
may
alter
or
adde
as
there
shall
bee
cause
,
Iohn
3.
21.
Hee
that
doth
truth
commeth
to
the
light
that
his
deeds
may
bee
made
manifest
that
they
are
wrought
in
God
.
Broad
.
2.
Treatises
,
-
1.
Concerning
the
Sabbath
or
seaventh
day
.
-
2.
Concerning
the
Lords
day
,
or
first
of
the
Weeke
.
Gal.
4.
10
,
11.
YEe
observe
dayes
and
monthes
and
times
and
yeares
,
I
am
afraid
of
you
,
least
I
have
bestowed
on
you
labour
in
vaine
.
Answer
.
You
play
the
Souldier
in
the
On-set
,
at
first
discharging
your
greatest
ordinance
to
impresse
the
greater
feare
,
but
as
you
use
the
matter
you
misse
the
marke
.
For
this
place
of
the
Galath
,
fals
farre
short
of
your
aime
,
as
you
might
have
perceived
,
if
without
prejudice
you
would
have
perused
Master
Perkins
upon
that
place
,
whose
whole
discourse
thereof
is
worth
inserting
,
if
it
were
not
too
long
.
And
if
you
examine
the
context
you
may
perceive
,
how
that
the
Apostle
was
angry
at
the
Galathians
,
for
leaving
Christ
the
substance
,
and
betaking
themselves
,
even
in
point
of
justification
,
to
the
carnall
observation
of
Iewish
shadowes
and
ceremonies
,
which
in
comparison
hee
calleth
beggerly
Rudiments
,
and
hee
the
rather
tearmed
them
so
,
because
they
were
then
utterly
uselesse
and
insignificative
,
being
fulfilled
and
so
abrogated
.
But
the
Sabbath
is
,
for
the
equity
and
substance
of
it
,
still
of
the
same
use
as
ever
,
to
wit
,
fit
for
the
be●ter
procuring
of
mans
refreshing
,
and
Gods
more
solemne
worship
.
Nor
is
it
in-significative
,
or
ever
shall
bee
,
till
wee
sing
a
requiem
to
our
soules
in
heaven
:
For
as
it
concluded
our
creation
,
so
shall
it
our
salvation
:
And
therefore
by
no
meanes
to
bee
numbred
with
the
observation
of
dayes
,
and
monthes
,
and
yeares
(
seeing
that
the
Apostles
themselves
observed
the
Lords
day
weekely
or
Sabbatically
,
and
not
monthly
or
yearely
,
as
were
the
Iewes
Sabbaths
and
Holy-dayes
,
but
in
relation
to
the
fourth
commandement
one
in
seaven
,
as
knowing
it
to
bee
a
perpetuall
rule
,
not
a
temporary
and
vanishing
ordinance
)
which
pertained
to
the
bondage
and
servitude
of
weake
and
beggerly
Rudiments
,
of
which
the
Apostle
here
onely
speakes
.
And
as
it
was
farre
from
the
Apostles
thought
,
to
reckon
any
of
the
ten
commandements
as
a
weake
and
beggerly
Rudiment
;
so
let
it
bee
abhorred
of
all
Christian
hearts
and
eares
.
But
may
some
say
,
The
Sabbath
is
altered
not
abrogated
,
Willet
in
2.
Gen.
saith
,
conclude
that
both
the
type
remaineth
,
that
is
a
Sabbatisme
,
and
the
signification
of
the
type
everlasting
rest
;
And
as
you
may
further
see
12
,
Matth.
8.
in
these
words
,
The
Sonne
of
man
is
Lord
even
of
the
Sabbath-day
,
which
words
compared
with
the
verses
foregoing
;
shew
that
the
Sabbath
is
of
a
ceremonious
nature
,
for
Christ
there
rankes
it
among
things
ceremoniall
in
a
ceremoniall
sense
,
but
with
a
note
of
inequality
;
(
as
it
is
implyed
in
that
word
Even
of
the
Sabbath-day
)
and
is
,
as
the
rest
of
the
morall
Law
,
of
equall
continuance
with
the
Church
;
which
for
this
cause
was
reviued
to
the
Iewes
,
because
at
that
time
they
were
the
onely
Israel
and
Church
of
God
,
but
now
translated
to
us
under
the
Gospell
(
the
partition
wall
being
broken
downe
)
with
an
alteration
of
circumstance
according
to
the
season
,
as
(
Isay
)
was
prophecied
in
the
fore●
quoted
place
of
Isa.
65.
17.
And
whereas
Doctor
Heyly●
part
.
2.
pag.
27.
saith
,
That
it
is
not
probable
,
that
the
Apostle
Paul
,
who
so
opposed
himselfe
against
the
Sabbath
,
would
erect
a
new
,
this
had
not
beene
(
saith
hee
)
to
abrogate
the
ceremony
but
to
change
the
day
.
I
answer
,
that
by
the
comming
of
Christ
some
things
suffered
alteration
,
as
well
as
others
abrogation
:
wherefore
the
Apostles
were
to
preach
onely
the
abrogative
types
and
ceremonies
to
bee
abrogated
(
of
which
sort
I
prove
the
Sabbath
to
bee
none
)
and
according
to
the
nature
of
the
new
creation
to
alter
the
other
,
of
which
sort
the
Sabbath
was
,
and
therefore
suffered
subordination
not
abrogation
:
And
therefore
hath
the
Scripture
recorded
it
to
us
〈◊〉
the
name
of
the
first
day
of
the
weeke
,
or
the
first
day
of
seaven
(
before
it
stile
it
the
Lords
day
)
in
a
s●gnificant
opposition
to
the
old
antiquated
last
day
of
the
weeke
.
I
will
conclude
this
Answer
with
Master
Hookers
authority
(
who
was
a
confident
maintainer
of
the
morality
of
the
fourth
commandement
as
you
may
see
in
his
Eccles.
Pol.
pag.
377.
)
who
speaking
upon
this
place
of
the
Galath
.
Iesus
Christ
,
doth
notwithstanding
bend
his
forces
against
that
opinion
,
which
imposed
on
the
Gentiles
the
yoake
of
Iewish
legall
observations
,
as
if
the
whole
World
ought
for
ever
,
and
that
upon
paine
of
condemnation
to
keepe
and
observe
them
,
such
as
in
this
perswasion
hallowed
the
Iewish
Sabbaths
the
Apostle
sharply
reproveth
saying
,
yee
observe
dayes
and
monthes
and
times
and
yeares
,
&c.
Thus
you
see
how
Master
Hookers
opinion
was
concerning
this
text
of
Paul
,
onely
to
cry
downe
those
obsolete
Iewish
observations
,
and
nothing
lesse
then
to
impeach
the
authority
of
the
fourth
commandement
or
the
Lords
day
,
as
you
may
plainely
discerne
by
turning
over
leafe
to
pag.
378.
where
hee
layeth
downe
three
sorts
of
holy
times
,
thus
,
saith
hee
:
Broad
.
A
little
leaven
leaveneth
the
whole
lumpe
,
Gal.
5.
9.
Chrysost.
on
Gal.
Why
but
they
retained
the
Gospell
onely
they
would
have
brought
in
a
Iewish
rite
or
two
,
and
yet
the
Apostle
saith
that
thereby
the
Gospell
is
subverted
,
to
shew
how
but
a
little
thing
,
being
untowardly
mingled
,
marreth
all
.
Luther
on
Gal.
2.
Paul
had
note
here
his
owne
busines
in
hand
but
a
matter
of
faith
.
Now
as
concerning
faith
,
wee
ought
to
bee
invincible
and
more
hard
if
it
might
bee
then
the
Adamant
stone
,
but
as
touching
charity
wee
ought
to
bee
soft
,
and
more
flexible
then
the
reed
or
leafe
shaken
with
the
wind
,
and
ready
to
yeeld
to
every
thing
.
Broad
.
A
treatise
of
the
Sabbath
.
FOr
as
much
as
I
know
not
,
whether
taking
my
booke
in
hand
thou
mindest
to
read
it
over
to
the
end
.
I
have
therefore
thought
good
(
by
way
of
prevention
)
in
the
beginning
to
let
thee
understand
,
that
howsoever
there
bee
difference
in
opinion
among
the
Godly
learned
,
yet
they
all
for
ought
I
know
agree
in
this
,
namely
,
that
the
Lords-day
had
his
beginning
in
the
time
of
the
Apostles
,
and
being
of
so
great
antiquity
,
so
generally
received
,
and
so
profitable
to
the
Church
of
Christ
,
that
it
ought
to
be
observed
of
thee
according
to
the
practice
of
good
Christians
from
time
to
time
,
and
the
godly
lawes
of
our
most
Christian
governour
living
at
this
present
.
I
charge
thee
therefore
as
thou
wilt
answer
it
before
Gods
judgement
●ear
,
that
thou
dost
not
take
occasion
hence
to
spend
the
Lords-day
more
licentiously
;
and
so
to
dishonour
God
the
more
,
when
thou
hast
more
cause
to
honour
and
praise
his
holy
name
.
If
thou
dost
,
know
assuredly
that
the
Son
hath
not
yet
made
thee
free
▪
for
none
dare
wilfully
abuse
our
liberty
purchased
by
Christ
,
unlesse
themselves
doe
still
continue
the
very
bond
slaves
of
sinne
and
Sathan
,
Answer
.
Your
admiration
is
worthy
commendation
,
for
it
is
the
part
of
every
honest
man
to
preserve
the
practise
of
piety
,
and
especially
in
this
point
of
the
Sabbath
,
in
the
which
God
so
often
in
Scripture
involueth
the
summe
of
all
Religion
,
and
indeed
it
is
Gods
and
the
Churches
ancient
Land-marke
,
which
being
removed
,
opens
a
gappe
to
all
licentiousnes
,
and
that
being
once
let
in
,
which
is
so
much
thirsted
after
by
the
ignorant
and
common
people
,
then
farewell
all
Religion
.
For
as
Doctor
Denison
notes
upon
the
13.
Neh.
2.
That
where
the
Sabbath
is
not
sanctified
,
there
is
neither
sound
Religion
nor
a
Christian
conversation
to
bee
expected
,
as
hee
is
quoted
by
Edward
Chetwin
D.
D.
and
Deane
of
Bristow
in
his
second
Edition
of
the
straight
gate
and
narrow
way
to
life
,
Pag.
90.
Who
himselfe
saith
in
the
same
page
,
that
the
prophaning
the
holy
Sabbath
of
God
(
for
so
hee
termes
it
)
is
contrary
to
Gods
morall
precept
still
in
power
.
And
therefore
if
you
have
Faith
I
wish
you
would
have
taken
Saint
Pauls
advice
,
and
have
had
it
to
your selfe
in
this
point
.
For
how
you
will
preserve
the
duties
of
the
Sabbath
,
[
*
](A26468-e13440-b)
*
Read
Master
Richard
Bifields
13.
chap.
against
Master
Breerewoods
like
protestation
.
and
yet
with
the
same
breath
cry
downe
the
authority
of
the
Sabbath
,
and
how
you
will
maintaine
solemne
worship
without
solemne
time
(
which
God
ever
allotted
to
that
end
)
I
see
not
,
nor
you
know
not
.
And
therefore
what
you
weakely
endeavour
to
build
up
with
one
hand
,
you
powerfully
pull
downe
with
the
other
,
for
an
errour
in
Doctrine
(
especially
tending
to
libertinisme
)
is
likelier
to
take
place
among
men
(
where
alwayes
the
greater
part
is
the
worse
)
then
a
bare
perswasion
tending
to
restriction
.
It
is
as
if
a
man
should
let
slip
a
Grayhound
at
an
Hare
,
and
then
command
him
to
ly
downe
at
his
foote
.
And
therefore
you
might
have
done
well
,
like
a
good
Physitian
first
to
have
applied
that
receit
(
how
that
a
little
leaven
leaveneth
the
whole
lumpe
)
upon
your selfe
before
you
had
prescribed
it
unto
others
.
But
to
prevent
the
spreading
of
this
poisonous
leaven
,
I
am
desirous
to
give
you
a
timely
opposition
by
contending
for
the
truth
.
Broad
.
CHAP.
I.
1.
What
day
God
sanctified
in
the
beginning
.
GOd
having
finished
the
creation
in
sixe
dayes
rested
on
the
seaventh
day
and
was
refreshed
,
Answer
.
It
is
no
doubt
but
the
seaventh
day
was
the
day
that
God
onely
rested
on
,
and
sanctified
to
a
different
use
from
the
rest
of
the
dayes
,
for
having
imployed
these
in
creating
things
necessary
for
mans
corporall
good
,
hee
designes
him
this
day
for
his
spirituall
benefit
,
and
his
owne
speciall
glory
,
(
whereas
it
is
alleadged
by
some
,
Bishop
White
pag.
42.
Doctor
Heylyn
pag.
10.
That
God
imposed
no
other
Law
on
Adam
then
that
of
the
forbidden
fruit
of
the
tree
of
knowledge
.
To
this
I
answer
:
1.
That
there
was
another
Law
imposed
upon
him
even
in
innocency
as
appeares
Gen.
2.
24.
to
wit
,
the
Law
of
having
but
one
wife
and
loving
her
.
2.
That
this
Law
of
the
Sabbath
was
a
Law
not
of
the
nature
of
the
other
where
on
his
estate
depended
,
but
a
Law
of
indulgence
,
whereto
hee
both
should
and
would
readily
have
confented
(
because
of
the
blessing
and
benefit
which
should
have
redounded
to
him
thereby
)
had
hee
continued
in
in
innocency
and
not
lost
himselfe
and
it
before
.
)
And
questionlesse
there
was
no
other
reason
why
hee
,
that
could
have
made
all
the
World
in
a
moment
,
should
yet
contrive
and
spin
out
the
worke
of
creation
into
sixe
dayes
space
,
but
onely
to
this
end
,
that
hee
might
give
an
example
to
mankind
(
which
was
then
in
Adam
)
for
ever
to
set
a
part
the
seaventh
day
to
his
more
speciall
and
solemne
worship
.
And
the
reason
(
of
Gods
resting
from
the
creation
)
why
it
is
annexed
as
a
reason
of
the
commandement
is
,
because
at
that
time
there
was
no
better
thing
,
nor
greater
commodity
,
no
nor
any
greater
worke
for
God
to
rest
from
,
or
thing
wherein
God
was
more
seene
then
in
the
creation
.
And
therefore
was
the
Sabbath
appointed
on
that
day
(
having
the
honour
to
conclude
the
creation
)
in
memory
of
Gods
goodnes
to
man
,
and
upon
occasion
of
his
refreshment
therein
,
till
a
greater
good
should
befall
him
,
and
a
worke
wherein
God
should
bee
more
glorified
,
and
then
that
reason
to
bee
subordinated
not
annulled
(
because
the
creation
still
remaineth
as
a
lesse
good
even
unto
us
under
the
Gospell
)
but
as
the
Law
is
to
the
Gospell
,
or
the
old
Testament
to
the
new
,
or
as
the
Prophets
were
to
the
Apostles
and
Ministers
;
not
in
the
sense
as
the
ceremonies
were
to
Christ
,
to
receive
an
absolute
expiration
the
one
by
the
other
;
for
it
was
of
no
such
shadowish
nature
;
and
yet
not
so
unchangeable
,
but
that
it
is
as
well
subject
to
subordination
upon
occasion
,
as
the
Iewes
deliverance
out
of
Egypt
was
to
their
after
deliverance
out
of
Babylon
;
For
man
was
more
happy
,
and
God
(
as
I
may
say
)
more
refreshed
in
ceasing
from
the
worke
of
our
redemption
then
of
our
creation
.
And
therefore
is
Anno
Mundi
worthily
changed
into
Anno
Domini
:
And
the
name
of
the
Sabbath
into
the
Lords-day
;
For
denominatio
omnis
fit
a
majori
.
And
for
this
cause
although
in
relation
to
our
redemption
wee
celebrate
the
first
day
of
the
weeke
for
order
,
yet
it
is
the
creation
that
makes
this
first
day
to
bee
the
seaventh
in
number
,
and
good
reason
.
For
seeing
God
in
the
creation
divided
time
into
the
revolution
of
seaven
,
how
can
or
dare
any
that
knowes
the
creation
breake
the
order
of
time
by
God
established
,
and
thinke
of
another
division
as
of
.
6.
or
8.
&c.
seeing
from
the
beginning
it
was
not
so
,
especially
seeing
it
was
purposely
done
of
God
for
the
Sabbaths
sake
,
who
els
could
have
finished
the
creation
in
the
twinckling
of
an
eye
(
which
solemne
contrivement
sure
was
not
to
create
a
Iewish
abrogative
type
)
and
therefore
is
accordingly
observed
under
the
Gospell
,
onely
mutatis
mutandis
.
But
to
come
to
that
which
you
would
inferre
,
which
is
,
that
onely
the
last
day
of
the
seaven
is
to
bee
kept
Sabbath
:
I
answer
:
First
,
that
in
respect
of
the
point
of
time
,
I
thinke
I
need
not
bee
large
to
prove
the
variation
of
it
:
For
I
thinke
it
will
be
granted
upon
this
one
instance
:
10.
Ios.
13.
how
that
the
Sabbath
was
not
alwayes
observed
answerable
to
the
first
institution
in
respect
of
the
point
of
time
;
for
that
by
the
Suns
standing
still
the
weeke
was
lengthened
beyond
its
due
proportion
.
Doctor
Heylin
pag.
48.
alleadgeth
,
that
a
man
travailing
the
World
Westward
may
lose
a
whole
day
;
now
what
shall
that
man
doe
at
his
returne
,
saith
hee
,
if
to
sanctify
one
day
in
seaven
bee
morall
.
I
answer
first
,
Let
him
tell
mee
what
a
Iew
should
have
done
in
that
case
when
the
Sabbath
was
confessedly
obligatory
;
and
so
should
that
man
doe
now
.
Secondly
I
answer
,
that
though
things
that
are
morall
by
nature
,
because
they
bind
alwayes
,
and
in
all
places
alike
,
are
ever
the
same
:
Yet
things
that
are
morall
onely
by
Discipline
admit
variety
through
exigency
of
time
and
occasion
.
Thus
it
was
lawfull
for
Adams
immediate
posterity
to
conjugate
with
their
consanguinity
,
which
now
(
the
exigency
of
those
times
being
over
)
is
utterly
unlawfull
by
disciplinary
morality
:
(
Nay
nature
her selfe
being
disciplined
from
the
alteration
of
time
and
variety
of
choyce
,
now
abhorres
it
as
utterly
undecent
)
so
the
man
that
having
in
his
lawfull
calling
of
merchandizing
lost
a
day
,
and
had
during
his
travell
in
his
particuler
practise
rent
from
the
Church
(
in
her
computation
of
time
)
without
a
schisme
,
being
lawfully
necessitated
thereunto
by
the
course
of
nature
,
may
as
lawfully
at
his
returne
reduce
himselfe
againe
unto
the
conformity
and
practise
of
the
Church
to
avoid
a
wilfull
rent
and
disorder
;
like
as
they
that
were
in
a
journey
were
to
keepe
the
Passeover
on
a
different
time
by
themselves
from
the
Church
of
the
Iewes
,
but
at
their
returne
they
were
to
returne
to
the
Churches
observation
.
Secondly
,
but
in
regard
of
the
order
which
I
thinke
you
labour
to
maintaine
,
to
wit
,
that
the
Sabbath
ought
to
bee
the
last
,
and
not
the
first
day
of
the
weeke
,
or
else
not
to
bee
at
all
.
To
that
I
answer
,
that
some
reasons
and
circumstances
even
in
the
morall
Law
are
occasionall
and
so
changeable
,
and
yet
the
substance
of
the
commandement
is
perpetuall
and
immutable
:
[
*
](A26468-e13970-b)
*
And
as
one
well
observes
.
Diverse
positive
lawes
which
are
morall
&
perpetuall
and
bind
all
men
in
their
generations
,
though
they
bee
firme
and
immutable
in
themselves
and
in
their
obligation
,
yet
because
the
duties
of
obedience
which
they
impose
upon
men
and
the
men
upon
whom
the
duties
are
imposed
are
in
their
state
and
condition
mutable
and
changeable
,
and
the
changes
and
alterations
of
things
commanded
in
times
places
and
other
relations
and
respects
doe
not
at
all
change
the
Law
,
nor
prove
it
ceremoniall
and
changeable
.
As
for
instance
,
the
Law
of
beleeving
in
Christ
,
is
firme
and
unchangeable
from
the
first
promise
that
was
made
of
him
,
and
yet
the
duty
which
hee
requires
is
changeable
,
and
is
changed
now
under
the
Gospell
from
that
it
was
under
the
Law
,
in
circumstance
,
for
they
were
to
beleeve
in
Christ
to
come
,
but
we
as
come
;
for
the
changing
of
the
day
now
since
Christ
does
not
make
v●id
,
but
establish
the
Law
of
the
Sabbath
.
As
in
the
first
commandement
,
where
Israels
corporeall
deliverance
is
now
changed
into
Israels
ghostly
deliverance
;
So
in
the
fifth
commandement
,
the
land
of
Canaan
is
properly
the
land
meant
which
had
that
promise
belonging
to
it
:
But
now
it
is
enlarged
to
all
that
in
the
feare
of
God
obey
that
commandement
throughout
the
World
.
So
this
commandement
had
the
reason
of
Gods
resting
from
the
creation
occasionally
affixed
unto
it
,
because
that
then
the
creation
was
Gods
greatest
and
eminentest
worke
,
and
being
occasionall
and
appointed
for
commemoration
,
was
therefore
changeable
whensoever
he
should
rest
from
a
greater
worke
,
that
better
deserved
commemoration
then
that
;
And
yet
the
substance
of
the
commandement
remaineth
unalterable
,
which
substance
or
unalterable
part
of
the
commandement
consisteth
in
the
number
,
as
seaven
is
opposed
to
all
oth●r
numbers
,
and
not
in
the
order
.
But
may
some
say
,
I
answer
both
the
one
and
the
other
was
given
for
the
Churches
sake
,
But
you
will
further
object
:
When
doe
you
find
any
thing
altered
,
that
was
as
this
is
from
the
beginning
?
I
answer
,
I
find
the
curse
which
was
annexed
to
the
fall
of
man
to
bee
taken
away
and
brought
under
by
the
death
and
resurrection
of
Christ
:
And
well
then
may
the
reason
of
the
then
Sabbath
bee
altered
by
it
,
when
the
curse
is
annulled
,
it
being
the
Churches
type
or
ceremony
,
and
that
thing
changed
wherein
the
ceremony
consisted
,
to
wit
,
the
order
from
last
to
first
according
to
the
different
state
of
the
Church
.
Like
as
it
may
bee
supposed
of
the
Iewes
when
they
came
to
bee
a
sedentary
Church
,
they
altered
their
gesture
from
standing
to
sitting
,
but
still
retained
the
Passeover
;
So
wee
still
retaine
the
substance
of
the
fourth
commandement
,
though
wee
have
altered
the
ceremony
,
which
was
grounded
upon
Gods
example
;
And
now
God
having
given
us
another
example
of
another
rest
upon
another
day
,
wee
imitate
his
example
,
and
still
keepe
his
commandement
,
by
observing
the
number
but
altering
the
order
.
For
indeed
as
by
Gods
ordination
and
disposition
,
the
Law
and
Sabbath
goe
together
,
so
they
fare
alike
;
for
the
Law
was
to
continue
in
the
nature
of
a
covenant
till
Christ
came
,
and
so
the
Sabbath
on
the
last
day
,
who
b●
fulfilling
the
righteousnes
of
the
one
,
did
inherite
the
rest
of
the
other
,
being
annexed
thereunto
and
entailed
thereupon
(
whereof
man
failed
by
his
fall
)
and
thereupon
changed
the
natures
of
both
,
subordinating
the
Law
to
the
Gospell
;
making
it
,
in
stead
of
a
cause
procuring
life
,
to
bee
a
rule
,
and
an
effect
of
life
and
grace
received
;
and
so
the
last
day
Sabbath
to
the
first
,
changing
rest
by
workes
,
into
working
by
rest
;
A
happy
change
(
if
wee
make
not
our selves
unhappy
by
allowing
a
rest
to
the
Law
but
none
to
the
Gospell
)
for
whereas
before
wee
held
by
a
tenure
of
feare
,
our
happines
being
all
in
the
future
,
for
wee
were
,
all
our
life
long
,
to
doe
this
,
and
then
to
live
,
now
wee
hold
by
the
tenure
of
faith
,
and
our
happines
is
in
present
,
for
saith
the
Apostle
Hebr.
4.
3.
wee
which
have
beleeved
doe
enter
into
rest
;
according
to
Iohn
.
17.
3.
This
is
life
eternall
to
know
thee
,
&c.
shewing
that
the
life
of
grace
in
a
man
is
called
eternall
life
,
because
it
hath
its
beginning
from
that
life
which
shall
never
cease
,
but
increase
to
ever-lasting
perfection
.
So
that
the
Sabbath
is
unalterable
in
regard
of
the
individuall
number
,
but
not
in
regard
of
the
individuall
day
.
The
number
being
kept
,
the
day
upon
occasion
might
bee
altered
.
And
of
the
truth
of
this
wee
have
good
reason
to
perswade
us
,
for
the
issue
proveth
it
by
the
divine
authority
of
the
Apostles
.
For
this
fourth
commandement
,
being
no
Iewish
ceremony
,
but
a
commandement
in
the
Decalogue
,
and
equall
with
the
Law
of
nature
,
ought
for
the
substance
of
it
to
bee
esteemed
perpetuall
,
and
especially
seeing
that
now
,
in
one
of
these
senses
,
to
wit
,
in
the
number
,
wee
see
it
preserved
inviolable
by
the
example
of
the
Apostles
,
and
the
practise
of
the
Church
ever
since
;
and
yet
in
respect
of
the
order
,
by
the
selfe-same
examples
,
altered
from
last
to
first
;
And
▪
which
alteration
is
very
agreeable
to
the
time
of
the
Gospell
,
where
many
that
are
first
shall
bee
last
,
and
last
shall
bee
first
.
Even
as
Iohn
Baptist
,
who
being
the
last
of
the
Prophets
,
was
therefore
the
greatest
,
because
nearest
unto
Christ
:
yet
hee
that
is
least
in
the
Kingdome
of
Heaven
(
that
is
,
in
the
time
of
the
Gospell
)
is
greater
then
hee
:
So
this
seaventh
day
,
though
the
last
in
order
and
greatest
in
dignity
,
during
the
supereminency
of
the
old
creation
,
because
of
Gods
example
;
yet
now
,
is
the
number
retained
,
and
the
order
exchanged
from
the
last
to
the
first
of
the
weeke
,
in
honour
of
the
new
creation
of
the
new
Heaven
and
new
Earth
,
which
comparatively
was
prophecied
,
and
promised
to
ea●e
out
the
old
,
in
the
65.
of
Isa.
17.
I
will
(
saith
God
there
)
create
a
new
Heaven
and
a
new
Earth
,
and
the
former
shall
not
bee
remembred
(
that
is
the
solemnity
of
it
shall
cease
,
and
shall
give
place
to
the
new
,
for
els
remember
it
wee
both
doe
and
must
doe
,
for
the
memory
of
both
may
consist
together
,
and
the
one
confirme
the
other
,
in
regard
that
our
redemption
restores
us
to
a
lawfull
Dominion
(
once
forfeited
)
over
the
whole
worke
of
creation
.
And
why
must
there
bee
this
change
?
Why
,
because
of
the
greater
excellency
of
the
second
creation
,
which
shall
bee
solemnized
in
stead
of
the
first
under
the
time
of
the
Gospell
,
when
Christ
shall
bee
come
,
and
shall
have
finished
the
worke
of
my
Mercy
,
which
shall
bee
greater
then
was
the
worke
of
my
goodnes
in
the
creation
.
Each
creation
must
have
its
Sabbath
of
commemoration
,
for
els
should
God
magnify
his
lesser
worke
of
creation
before
his
greater
worke
of
redemption
.
And
therefore
this
is
the
day
which
wee
now
celebrate
,
which
the
Lord
hath
made
for
us
to
rejoyce
in
now
,
like
as
that
was
then
.
And
thus
wee
see
it
in
all
points
now
fulfilled
.
But
you
will
object
,
that
this
new
Heaven
and
new
Earth
is
meant
of
the
differing
state
of
the
Church
under
the
Gospell
,
to
that
it
was
under
the
Law
:
Ans.
I
grant
it
,
whereof
the
solemnizing
of
our
redemption
(
which
principally
;
nay
I
may
say
onely
,
made
the
change
)
in
stead
of
our
old
and
first
creation
(
unto
which
wee
lost
all
right
,
but
that
it
was
revived
by
,
and
therefore
worthily
changed
into
,
the
second
)
is
a
principall
part
;
And
therefore
hath
the
holy
Ghost
expressed
this
change
in
those
tearmes
of
old
and
new
creation
,
rather
then
any
other
.
And
as
in
the
2.
of
Peter
3.
13.
there
,
at
the
perfection
of
the
Kingdome
of
Heaven
,
hee
prophecies
of
a
reall
change
of
the
old
Heaven
and
old
Earth
by
an
absolute
dissolution
of
them
,
by
reason
of
the
succession
of
a
better
condition
to
the
people
and
Church
of
God
:
So
here
in
Isaiah
,
at
the
inchoation
of
the
Kingdome
of
Heaven
(
I
meane
the
time
of
the
Gospell
)
hee
prophecies
of
a
proportionable
reall
change
(
leading
unto
the
other
)
of
the
old
Heaven
and
old
Earth
,
by
way
of
mitigation
,
by
reason
of
a
more
excellent
benefit
that
redoundeth
to
the
Church
and
children
of
God
.
For
those
words
(
according
to
his
promise
)
in
the
aforesaid
text
of
Peter
,
have
reference
to
this
of
Isaiah
;
By
the
compa●ison
of
which
texts
it
is
evident
,
that
there
is
as
well
a
literall
as
a
mysticall
sense
in
these
words
,
which
was
to
bee
fulfilled
gradatim
,
in
the
Kingdome
under
the
Gospell
(
which
was
the
time
of
the
adequate
accomplishment
of
their
prophecies
)
as
well
,
as
in
the
Kingdome
of
Heaven
hereafter
,
which
is
the
time
of
accomplishing
our
prophecies
,
or
theirs
,
as
they
are
transferred
over
to
us
.
So
that
if
you
grant
it
requisite
to
sanctifie
a
seaventh
day
,
or
the
seaventh
day
in
respect
of
number
,
I
say
with
you
;
but
now
to
sanctifie
the
last
day
in
the
weeke
,
were
to
memorize
our
creation
above
our
redemption
;
our
being
,
above
our
wel-being
,
and
to
contradict
promise
and
prophecy
,
example
and
reason
;
For
in
commemorations
the
lesser
gives
way
to
,
and
is
enwrapped
in
the
greater
.
Now
then
Christs
resting
,
on
the
first
day
from
a
greater
worke
,
then
that
of
the
creation
was
just
cause
to
adjourne
the
great
duty
of
commemoration
,
to
that
day
which
finished
the
greater
and
more
beneficiall
action
.
But
on
the
other
hand
to
keepe
no
seaventh
day
,
were
likewise
to
goe
against
the
example
of
the
Apostles
,
and
to
blot
out
one
of
the
tenne
commandements
,
and
so
to
make
a
morall
Law
Iewishly
ceremoniall
:
For
there
is
no
reason
why
the
Apostles
should
weekely
celebrate
the
day
of
Christs
resurrection
,
if
it
were
not
in
reference
to
the
fourth
commandement
;
seeing
that
if
they
had
meant
it
as
a
bare
institution
of
the
Church
,
they
might
have
done
by
the
day
of
Christs
resurrection
as
wee
doe
by
the
day
of
his
birth
,
that
is
,
have
kept
it
yearely
.
And
lastly
,
it
were
to
crosse
this
prophecy
of
Isa.
65.
17.
for
what
reason
have
wee
to
thinke
,
that
God
would
simply
have
the
remembrance
of
the
creation
lessened
;
nothing
lesse
;
but
onely
respectively
;
no
more
then
hee
would
have
the
Egyptian
deliverance
forgotten
,
because
hee
would
have
the
Babylonish
deliverance
remembred
,
but
onely
comparatively
.
For
hee
would
have
us
,
that
are
under
the
Gospell
,
to
celebrate
the
worke
of
our
redemption
above
the
worke
of
our
creation
,
and
to
acknowledge
,
the
day
of
the
consummation
thereof
,
to
bee
the
day
which
David
speakes
of
,
Psalme
118.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Lord
hath
made
,
wherein
wee
will
rejoyce
and
bee
glad
.
In
which
words
(
as
one
saith
)
I
see
not
how
the
making
of
the
day
can
bee
intended
for
the
common
regulation
of
the
dayes
in
the
creation
,
but
it
appeareth
to
bee
some
dedication
to
an
holy
use
of
joy
and
gladnes
(
sutable
to
the
description
of
a
Sabbath
,
which
is
called
a
delight
)
for
our
unspeakeable
deliverance
.
And
not
as
Bishop
W●ite
would
perswade
pag.
191.
that
the
day
of
Christs
passion
,
was
every
way
as
blessed
a
day
in
respect
of
mans
redemption
,
as
the
day
of
resurrection
.
For
the
Apostle
saith
,
that
if
Christ
bee
not
risen
wee
are
yet
in
our
sins
.
And
so
againe
whereas
hee
saith
;
pag.
298.
This
great
worke
of
humane
redemption
was
not
effected
by
the
resurrection
of
Christ
,
but
by
his
obedience
and
sacrifice
on
the
crosse
;
and
it
was
fully
wrought
and
finished
upon
the
passion
friday
,
after
our
Saviour
had
said
consummatum
est
.
I
aske
,
how
wee
had
beene
redeemed
from
,
and
how
hee
had
conquered
,
our
last
enemy
death
,
if
hee
had
not
risen
,
And
againe
,
put
case
it
were
so
,
so
was
the
worke
of
creation
fully
finished
on
the
sixth
day
,
and
yet
God
sanctified
the
seaventh
day
,
and
on
that
day
.
2.
Gen.
2.
it
is
said
,
Hee
ended
his
worke
which
hee
had
made
,
because
that
day
gave
manifest
declaration
of
his
compleating
the
works
of
creation
,
and
so
did
the
day
of
Christs
resurrection
manifest
the
compleating
of
the
worke
of
our
redemption
.
And
this
day
,
thus
prophetically
extolled
by
David
,
was
answerably
honoured
by
Christ
himselfe
,
and
kept
by
his
Apostles
.
So
that
in
answer
to
Bishop
White
pag.
302
▪
there
was
at
least
an
implicite
,
vertuall
,
and
interpretative
command
in
the
act
of
Christs
resurrection
;
For
why
should
not
wee
thinke
,
that
Christ
had
a
significant
meaning
in
prolonging
his
resurrection
to
the
third
day
,
which
was
the
first
of
the
weeke
,
as
well
as
God
had
,
in
spinning
out
his
creation
to
the
seaventh
day
,
which
was
the
last
of
the
weeke
,
seeing
Christ
could
have
raised
himselfe
out
of
the
grave
so
soone
as
hee
was
in
it
,
like
as
God
could
have
created
all
things
in
the
twinckling
of
an
eye
.
So
that
then
,
seeing
God
by
this
his
resting
from
the
worke
of
our
redemption
,
hath
given
us
a
new
reason
(
in
respect
of
eminency
)
of
a
new
day
,
and
by
the
example
of
his
Apostles
preserving
still
the
number
,
wee
in
doing
the
like
obey
his
good
pleasure
and
his
Law
,
which
is
not
destroyed
by
the
comming
of
Christ
(
for
not
one
tittle
of
it
shall
passe
away
,
till
Heaven
and
Earth
passe
,
which
is
the
time
of
the
Sabbaths
period
)
but
fulfilled
and
explained
by
him
,
according
to
the
will
of
God
,
and
his
purpose
,
though
not
according
to
our
carnall
reasonings
and
opinions
.
For
thus
is
all
kept
whole
.
The
reason
of
the
commandement
hereby
standing
still
good
but
not
in
cheife
:
For
Gods
resting
from
his
worke
is
now
the
occasion
of
our
Sabbath
,
not
from
the
worke
of
his
creation
,
but
from
the
worke
of
his
redemption
,
wherein
hee
was
most
remonstrated
,
and
even
redoubled
in
the
manifestation
of
all
his
attributes
to
our
view
,
and
therefore
worthy
of
a
select
day
,
which
yet
altereth
nothing
of
the
substance
of
the
Sabbath
,
Alexander
tertius
Pontifex
Rom.
affirmat
,
tam
veteris
quam
novi
testamenti
paginam
,
septimam
diemad
humanam
quietem
specialiter
deput●sse
;
id
est
,
(
Interprete
suarez
de
diebus
festis
cap.
1.
)
utrumque
testamentum
approbavit
more●
deputandi
ad
quietem
humanam
septimum
quemque
diem
hebdomadis
:
qu●d
est
formaliter
deputare
septimum
diem
,
licet
materialiter
non
idem
dies
fuerit
semper
deputatus
,
&
hoc
modo
verum
est
,
septimum
●llum
diem
in
lege
v●teri
esse
Sabbathum
,
in
nova
vero
esse
diem
Dominicum
.
For
as
our
changing
of
the
bounds
of
the
Sabbath
(
which
in
the
Iewes
time
was
from
evening
to
evening
,
and
now
in
our
time
is
from
morning
to
morning
,
in
relation
to
the
time
of
Christs
resurrection
)
is
no
materiall
change
,
but
that
still
the
day
remaines
entire
,
even
so
the
change
of
the
Iewes
seaventh
day
,
to
our
seaventh
day
,
altereth
not
any
whit
the
substance
of
the
Sabbath
or
fourth
commandement
.
But
you
will
say
,
Because
that
would
have
crossed
the
good
pleasure
of
God
,
And
therefore
whereas
Bishop
White
saith
pag.
277.
that
if
the
fourth
commandement
concerning
the
keeping
of
the
seaventh
day
bee
morall
and
perpetuall
,
then
it
is
not
such
in
respect
of
the
first
and
eight
d●y
,
but
of
that
one
onely
day
which
it
specifieth
in
the
commandement
.
I
answer
.
Neither
of
both
is
morall
and
perpetuall
,
as
considered
in
the
order
,
but
occasionall
and
changeable
,
(
as
the
event
hath
shewne
)
and
that
each
of
both
is
morall
and
perpetuall
,
as
considered
in
their
number
being
unchangeable
to
any
other
number
,
and
therefore
still
so
continueth
by
vertue
of
the
morality
of
the
Law
of
the
Sabbath
given
to
Adam
,
and
re-given
in
the
fourth
commandement
.
Now
whereas
you
urge
the
appointed
day
of
the
Passeover
to
bee
unalterable
,
in
paralel
to
the
day
of
Gods
rest
from
the
creation
;
wee
clearely
see
the
contrary
:
for
upon
occasion
the
precise
individuall
day
of
the
Passeover
was
altered
,
as
in
the
9.
of
Numb
.
where
hee
that
was
uncleane
,
or
in
a
journey
was
not
to
eate
it
till
the
fourteenth
day
of
the
second
month
,
where
the
number
is
preserved
entire
(
whereof
God
was
ever
curious
)
but
the
day
is
changed
;
even
thus
upon
occasion
is
the
Sabbath
altered
,
the
number
of
seaven
being
kept
entire
in
this
,
as
in
the
other
the
number
of
fourteene
,
and
yet
a
change
made
,
and
so
both
the
Sabbath
and
Passeover
for
substance
preserved
,
notwithstanding
the
circumstantiall
alteration
upon
occasion
.
Yea
Hezekiahs
great
Passeover
was
kept
in
the
second
month
,
upon
the
exigency
of
the
times
,
2
Chro.
30.
2
,
3.
And
now
that
you
have
made
mention
of
the
Passeover
▪
besides
this
foresaid
liv●ly
illustration
,
which
it
affords
to
set
forth
my
meaning
in
this
thing
,
I
would
commend
it
as
a
notion
worthy
your
consideration
,
whether
Gods
ordaining
the
first
and
seaventh
day
of
the
Passeover
)
as
also
of
other
feasts
)
to
bee
kept
holy
,
might
not
prophe●y●●●●
Sabbath
of
the
true
▪
Paschall
lambe
Christ
Ies●●
after
his
being
slaine
,
as
well
as
theirs
under
the
typicall
,
the
one
to
bee
the
first
of
the
seaven
as
the
other
was
the
last
.
Broad
.
2.
When
in
likely
hood
God
sanctified
the
seaventh
day
.
WHen
God
sanctified
the
seaventh
day
,
It
is
the
manner
of
men
to
blesse
that
day
or
houre
wherein
some
great
good
hath
befalne
them
,
Answer
.
You
say
its
probable
,
God
pronounced
the
Sabbath
sanctified
at
the
end
thereof
,
when
hee
had
rested
,
which
for
my
part
I
assent
unto
,
for
●o
in
the
2
Gen.
3.
it
appeares
to
bee
most
likely
.
Besides
that
Moses
his
manner
of
expression
in
that
verse
,
compared
with
the
like
in
the
first
chapter
,
doe
much
perswade
it
:
for
you
shall
find
there
,
that
when
hee
hath
related
Gods
five
and
sixe
dayes
workes
as
finished
and
compleated
by
him
,
then
followeth
the
blessing
upon
them
,
so
in
this
second
chapter
he●
makes
the
blessing
to
follow
upon
his
resting
as
before
upon
his
working
.
But
what
you
would
gather
hence
I
doe
not
well
perceive
,
yet
two
things
in
my
opinion
follow
very
naturally
.
1.
That
hereby
God
would
give
to
Adam
as
well
a
president
as
a
precept
to
regulate
and
invite
his
subsequent
duty
in
the
particular
of
the
Sabbath
.
That
seeing
God
had
chosen
the
seaventh
day
to
finish
his
creation
in
,
and
to
rest
there
from
,
and
had
thus
made
it
knowne
to
Adam
;
with
a
promise
of
a
blessing
thereunto
for
after-time
upon
due
observance
.
That
therefore
Adam
and
his
posterity
should
bee
moved
thereby
,
to
dedicate
the
seaventh
day
from
the
sublunary
imployments
of
the
other
sixe
to
bee
a
perpetuall
Sabbath
unto
the
Lord
,
not
by
a
bare
rest
(
for
what
honour
hath
God
by
that
)
but
by
a
sanctified
rest
.
2.
That
it
was
not
meant
that
Adam
should
keepe
the
seaventh
day
Sabbath
which
God
rested
on
,
for
though
it
was
Gods
seaventh
day
,
yet
it
was
Adams
second
day
,
which
is
another
reason
to
prove
your
probability
,
for
it
is
likely
that
God
himselfe
did
first
rest
the
seaventh
day
,
that
so
hee
might
by
his
example
(
being
revealed
to
that
end
)
give
mankind
a
patterne
for
ever
after
to
doe
the
like
,
which
is
very
apparant
,
and
more
confirmed
by
the
Law
concerning
the
Sabbath
,
as
it
was
afterwards
renewed
upon
mount
Sinai
to
the
Israelites
,
where
wee
are
commanded
after
sixe
dayes
labour
to
dedicate
a
seaventh
to
holines
,
&
to
that
end
to
rest
from
our
worke
on
the
seaventh
day
,
as
God
did
from
his
;
that
so
by
following
his
example
wee
might
the
better
obey
his
commandement
;
not
that
wee
were
to
rest
the
selfe-same
day
that
hee
did
,
but
onely
in
similitude
and
imitation
,
that
is
,
to
employ
sixe
dayes
in
our
necessary
labour
and
the
seaventh
to
rest
according
to
his
example
,
that
so
wee
might
sanctifie
it
according
to
his
commandement
.
[
*
](A26468-e15030-b)
*
Which
Adam
had
not
done
,
if
hee
had
ke●t
Gods
seaventh
day
Sabbath
.
Which
Argument
do●h
much
disprove
that
over-strict
tying
the
Sabbath
to
the
precise
seaventh
day
after
the
creation
,
and
proves
the
●umerall
day
to
bee
onely
morall
and
perpetuall
,
or
the
proportion
of
time
which
the
Lord
exemplifieth
there
,
which
is
the
seaventh
day
for
number
not
that
seaventh
day
for
time
.
But
you
will
say
,
Yes
,
For
the
transcendency
of
the
latter
displaceth
the
former
,
as
the
presence
of
the
King
doth
the
Major
of
a
Towne
.
I
say
,
at
this
time
did
the
order
vanish
,
and
the
day
of
Gods
creation
give
place
to
the
day
of
Gods
redemption
as
the
more
worthy
worke
;
And
if
God
may
bee
said
,
in
any
manner
of
speech
,
to
bee
refreshed
in
his
resting
from
the
powerfull
worke
of
creation
,
much
more
from
the
painefull
worke
of
redemption
.
Broad
.
3.
When
God
first
commanded
man
to
sanctifie
the
seaventh
day
.
IT
is
not
said
in
Scripture
that
God
presently
commanded
Adam
to
sanctifie
the
seaventh
day
,
Indeed
it
is
probable
that
this
example
of
God
,
in
working
sixe
dayes
and
resting
the
seaventh
,
Adam
and
his
posterity
should
alwayes
have
followed
had
they
continued
in
the
state
of
innocency
;
But
when
Adam
had
now
eaten
of
the
forbidden
fruite
God
thrust
him
out
of
Paradice
,
cursed
the
Earth
for
his
sake
,
and
set
him
to
get
his
living
in
the
sweat
of
his
face
.
Answer
.
You
say
,
it
is
not
said
in
Scripture
that
God
presently
commanded
Adam
to
sanctifie
the
seaventh
day
,
and
that
it
is
one
thing
for
God
to
sanctifie
a
day
,
and
another
thing
for
him
to
command
man
to
sanctifie
it
:
To
which
I
answer
.
That
God
here
at
the
institution
of
the
Sabbath
did
,
as
Christ
by
his
Apostles
did
at
the
institution
of
the
Lords-day
,
that
is
,
by
a
declaratory
example
appoint
it
as
a
duty
unto
the
Church
for
ever
after
,
teaching
them
to
set
aside
the
seaventh
day
(
which
was
then
the
last
,
and
is
now
the
first
day
in
the
weeke
)
from
all
secular
commerce
and
imployment
wholly
to
trade
with
God
in
giving
and
receiving
spirituall
commodities
.
Nor
is
there
any
difference
in
this
case
,
betweene
Gods
sanctifying
it
and
his
commanding
it
to
bee
sanctified
by
man
.
For
besides
that
,
to
sanctifie
,
ever
signified
to
set
apart
to
an
holy
use
,
wee
see
it
to
bee
the
very
voyce
of
of
the
Scripture
,
how
that
the
Sabbath
was
made
for
man
;
that
is
,
for
his
good
and
benefit
.
For
man
was
to
learne
from
it
,
that
all
his
happines
consisted
not
in
his
owne
labour
but
also
in
Gods
blessing
;
so
that
,
though
hee
laboured
sixe
dayes
together
,
yet
the
seaventh
day
well
observed
,
might
doe
him
more
availe
then
all
his
sixe
dayes
labour
;
And
therefore
,
by
Gods
blessing
that
day
,
is
implied
a
reciprocall
respect
both
of
our
blessing
him
,
and
his
blessing
us
;
and
by
his
sanctifying
is
intended
,
his
setting
apart
that
day
,
for
a
more
speciall
communion
betweene
him
and
us
,
by
his
more
speciall
blessing
of
us
,
and
our
more
solemne
worshipping
of
him
:
For
surely
you
will
not
say
hee
sanctified
it
,
and
blessed
it
,
that
wee
should
superstitiously
thinke
any
inherent
holines
or
blessednes
to
bee
in
the
very
day
it selfe
;
And
if
not
,
what
followes
then
?
but
that
it
must
needs
bee
meant
,
that
wee
should
ever
after
use
the
seaventh
day
to
a
blessed
and
holy
end
,
and
expect
a
blessing
from
God
thereon
in
so
doing
;
for
els
to
what
use
was
it
that
God
did
thus
reveale
himselfe
,
and
his
resting
,
and
not
rather
conceale
it
,
if
hee
had
meant
it
onely
for
a
bare
narration
;
But
it
is
evident
by
the
second
giving
of
the
Law
,
what
,
and
how
hee
meant
it
,
at
the
first
thus
Master
Breerewood
in
his
second
tract
.
pag.
9.
The
Sabbath
(
saith
hee
)
is
called
holy
,
not
formally
,
for
any
peculiar
inherent
holines
it
hath
above
other
dayes
,
but
finally
,
because
it
was
ordained
and
consecrated
to
holy
exercises
in
the
service
of
God
:
which
gives
answer
to
Bishop
White
pag.
40
▪
who
saith
,
that
the
second
Gen.
2.
3
▪
expresseth
not
the
manner
how
the
Lord
sanctified
this
day
,
whether
by
imparting
any
speciall
vertue
to
it
above
other
dayes
,
or
by
dedicating
the
same
to
any
religious
service
to
bee
performed
by
Adam
in
the
state
of
innocency
&c.
You
onely
affirme
that
it
is
one
thing
for
God
to
sanctifie
a
day
,
and
another
to
command
man
to
sanctifie
it
,
but
shew
not
the
difference
.
But
you
would
imply
,
as
if
the
sencible
refreshment
of
that
day
(
in
a
grosse
sence
)
were
the
cause
that
made
God
,
fall
so
farre
in
love
with
it
,
where
as
both
you
and
every
man
knowes
that
there
are
no
passions
of
wearisomnes
and
refreshment
in
God
,
that
they
should
bee
meant
by
his
resting
;
but
that
it
is
spoken
ad
captum
vulgi
for
our
better
understanding
.
1.
To
exemplarize
unto
us
how
that
spirituall
and
heavenly
employments
should
bee
a
refreshing
unto
us
in
comparison
of
earthly
imployments
;
and
so
farre
wee
were
capable
of
wearisomnes
,
even
in
innocency
,
at
to
have
found
other
manner
of
refreshment
in
divine
and
spirituall
things
then
in
worldly
affaires
.
2.
To
signifie
the
sensible
refreshment
and
happy
alteration
,
that
wee
should
have
had
in
our
heavenly
rest
,
from
the
state
and
condition
that
wee
were
in
here
on
Earth
.
But
perchance
you
are
of
opinion
with
some
,
that
thinke
Adam
should
not
have
beene
translated
,
but
have
lived
immortally
upon
Earth
had
hee
not
falne
:
But
to
this
I
answer
,
that
by
the
curse
which
was
annexed
to
the
tree
of
knowledge
,
wee
may
know
è
contrario
,
what
manner
of
blessing
was
promised
and
intended
by
the
tree
of
life
,
now
the
curse
involued
both
the
first
and
second
death
,
here
and
in
hell
,
so
&c.
[
*
](A26468-e15440-b)
*
For
a
further
argument
I
wish
them
to
consider
and
compare
Rom.
3.
23.
with
Rom.
And
they
indeed
that
are
of
this
opinion
must
prove
the
Sabbath
not
to
signifie
our
rest
in
heaven
,
nor
to
bee
given
in
innocency
.
As
for
your
criticisme
in
the
Margin
it
is
not
worth
the
weighing
:
The
substance
of
Gods
institution
in
those
words
being
thus
much
:
Hee
blessed
the
seaventh
day
,
Richard
Bifield
)
hee
appointed
it
to
bee
a
fountaine
of
blessing
to
the
observer●
of
that
day
,
and
sanctified
it
,
that
is
,
commanded
it
to
bee
set
apart
by
men
from
common
businesses
,
and
applied
to
holy
uses
.
Thus
Calvin
on
the
place
,
this
blessing
(
saith
hee
)
Thus
Master
Psalme
pag.
704.
saith
,
it
is
worth
the
observing
that
our
Saviour
saith
Marke
2.
27.
That
the
Sabbath
was
at
first
made
for
Man
,
for
the
great
bene●it
and
behoofe
of
Man
.
Man
could
not
(
no
not
Adam
in
innocency
)
have
beene
without
it
but
with
great
danger
and
losse
unto
him
.
So
that
the
holy
Ghost
saith
,
that
twice
of
the
Sabbath
Gen.
2.
3.
and
Exod.
●0
.
11.
that
hee
never
said
of
any
other
day
.
That
the
Lord
blessed
that
day
,
that
is
,
appointed
it
to
bee
a
meane
of
a
greater
blessing
to
man
(
if
hee
keepe
it
as
God
hath
commanded
him
to
doe
)
then
any
other
day
,
or
any
of
the
ordinary
workes
of
any
other
day
can
possibly
bee
.
So
Marius
on
Gen.
In
short
,
Hee
blessed
the
seaventh
day
and
hallowed
it
,
that
is
,
hee
digni●●ed
it
with
this
priviledge
above
the
sixe
dayes
,
that
it
should
bee
exempted
from
their
prophane
and
civill
actions
and
negotiations
,
and
dedicated
to
holy
and
sacred
imployments
.
And
now
whereas
you
say
that
Adam
should
have
observed
Gods
example
in
innocency
had
hee
stood
;
I
thinke
so
too
▪
Wherein
you
mightily
contradict
your selfe
;
for
why
should
Adam
imitate
that
,
which
even
now
you
would
have
to
bee
onely
an
action
in
God
,
but
of
no
exemplary
use
to
man
.
But
why
should
the
Sabbath
bee
usefull
to
Adam
in
innocency
(
who
was
so
perfect
)
and
not
much
more
usefull
to
Adam
in
innocency
(
who
was
so
perfect
)
and
not
much
more
usefull
to
the
Church
of
God
after
?
I
would
faine
know
.
But
you
goe
on
and
say
,
that
Adam
was
thrust
out
Paradise
,
what
then
?
God
had
his
Church
still
which
was
principally
respected
by
God
in
the
giving
of
the
Sabbath
.
[
*
](A26468-e15760-b)
*
As
appeares
,
in
that
as
soone
as
God
had
taken
and
selected
to
himselfe
a
noted
Church
of
the
Israelites
out
of
the
World
,
he
renewes
his
institution
and
command
of
the
Sabbath
to
them
.
As
it
is
said
in
the
4.
Hebr.
9.
There
remaineth
a
Sabbatisme
to
the
people
of
God
,
that
is
to
his
Church
,
for
they
are
they
which
in
the
Scripture
sense
shall
rest
from
their
labours
,
and
therefore
was
the
Sabbath
still
in
force
though
pethaps
not
in
use
;
although
they
then
,
and
wee
now
ought
to
bee
so
much
the
more
carefull
to
keepe
it
,
by
how
much
wee
stand
in
need
of
the
blessing
of
God
,
since
the
curse
falne
upon
our selves
and
the
whole
creation
.
Broad
.
Neither
did
hee
,
or
his
posterity
sanctify
any
Day
in
an
holy
rest
a
long
time
after
for
ought
that
wee
doe
certainly
find
,
or
may
probably
conjecture
.
1
The
Iewes
acknowledge
that
they
doe
not
read
of
Abrahams
keeping
the
Sabbath
,
and
I
may
adde
neither
of
any
others
keeping
or
breaking
it
,
both
before
and
a
good
while
since
Abrahams
time
,
although
wee
doe
read
of
Circumcision
,
Sacrifices
and
the
breach
of
other
Commandements
together
with
punishments
for
the
same
.
2
Before
the
Israelites
comming
out
of
Egypt
I
find
no
mention
of
Weekes
(
which
distinction
of
time
the
Sabbath
causeth
)
as
of
Dayes
Moneths
and
Yeares
,
whereas
after
their
comming
forth
,
and
institution
of
the
Sabbath
mention
is
made
as
well
of
Weekes
as
of
any
other
.
3
Tertullians
judgment
is
that
Adam
,
&c.
kept
not
the
Sabbath
,
and
of
the
same
opinion
are
many
others
,
so
Peter
:
on
Gen.
2.
After
that
God
had
delivered
the
Israelites
out
of
the
Egyptian
captivity
(
a
figure
of
our
deliverance
from
Satans
bondage
)
as
he
led
them
through
the
Wildernes
towards
the
Land
of
Canaan
(
a
Type
of
the
Heavenly
Paradise
)
he
gave
them
Mannah
to
to
eate
,
so
that
they
did
eate
the
same
Spirituall
meate
with
us
,
even
the
Lambe
Christ
Iesus
,
slaine
from
the
beginning
of
the
World
,
who
though
he
be
not
called
the
Tree
of
Life
,
yet
tearmes
himselfe
the
bread
of
Life
that
came
downe
from
Heaven
.
This
Mannah
they
gathered
sixe
Dayes
;
and
on
the
seaventh
Day
Moses
commanded
them
to
rest
(
for
this
Commandement
was
first
given
by
the
hand
of
Moses
for
ought
that
wee
do
find
in
the
Scriptures
)
and
not
long
after
God
called
it
againe
to
their
remembrance
:
Answer
.
The
summe
of
this
your
objection
is
,
that
,
nor
Adam
,
nor
his
posterity
,
for
any
thing
we
can
find
,
santifyed
the
Sabbath
day
,
till
it
was
given
the
Israelites
by
the
hand
of
Moses
[
*
](A26468-e16230-b)
*
I
could
reply
,
that
throughout
the
History
of
Ioshua
,
Iudges
&
Samuel
,
we
find
not
the
observation
of
the
Sabbath
.
And
touching
that
you
say
you
finde
no
mention
of
Weekes
before
the
Israelites
comming
out
of
Egypt
;
I
could
put
you
to
answer
that
Gen.
29.
27.
fulfill
her
Weeke
:
but
it
is
truth
and
not
victory
that
I
seeke
,
and
therfore
I
rather
desire
to
resolve
my
Reader
,
then
to
pusle
my
opposer
.
To
which
I
answer
,
that
whether
the
Sabbath
was
observed
,
or
not
observed
,
yet
notwithstanding
it
was
of
force
.
For
1.
I
aske
,
whether
you
thinke
,
those
words
of
Gods
sanctifying
the
Sabbath
in
Innocency
,
were
but
a
bare
narration
without
any
use
or
efficacy
towards
man
?
Yes
say
you
,
they
were
spoken
to
man
as
considered
in
Innocency
,
and
had
he
still
remained
in
Innocency
then
had
he
kept
the
Sabbath
.
Wherto
I
reply
that
there
was
nothing
that
was
instituted
to
Adam
before
his
Fall
,
but
it
was
of
force
after
his
Fall
,
excepting
such
things
from
which
he
was
expresly
debarred
by
manifest
voyce
of
Scripture
(
by
the
curse
and
fiery
sword
)
whereof
the
Sabbath
is
none
.
Againe
I
say
if
this
Institution
were
proper
only
to
the
state
of
Innocency
,
how
comes
it
to
be
renewed
unto
the
Israelites
?
and
that
upon
the
primitive
reason
.
Which
indeed
shewes
it
to
be
a
thing
given
unto
his
Church
for
speciall
use
,
and
to
be
coequall
with
the
Law
of
Nature
:
for
wee
see
that
so
soone
as
God
had
chosen
out
of
the
world
a
remarkeable
and
established
Church
,
to
which
he
renewed
the
Law
of
Nature
;
he
also
,
as
coincident
there
with
,
reneweth
the
Law
of
the
Sabbath
;
including
and
determining
,
in
this
positive
Commandement
of
the
Sabbath
,
the
Law
of
Nature
:
like
as
other
Commandements
in
the
Law
directly
forbid
the
actions
of
sinnes
,
inclusively
the
habits
.
2.
Exconcessis
.
Putting
the
case
the
Sabbath
never
was
kept
by
the
Patriarchs
.
I
answer
to
it
two
things
.
First
that
neither
did
they
keepe
for
the
most
part
the
Law
of
Marriage
,
for
generally
they
lived
in
Poligamy
,
and
yet
was
that
Law
of
force
even
in
their
times
,
for
one
man
to
marry
but
one
Woman
.
And
therfore
when
the
Pharises
alledged
Moses
his
Law
of
Divorcement
for
the
priviledging
them
to
put
away
their
Wives
(
which
might
better
authorize
their
practice
therein
,
then
the
Patriarchs
omission
can
justify
our
neglect
of
the
Sabbath
)
but
how
did
Christ
answer
them
?
saith
he
,
how
was
it
from
the
beginning
?
as
who
say
,
tell
not
mee
of
Moses
his
Law
,
which
you
plead
only
to
maintaine
your
licentiousnes
,
and
which
was
only
a
concessary
Law
granted
for
the
hardnes
of
your
hearts
;
but
looke
beyond
Moses
at
God
,
what
he
did
in
the
state
of
Innocency
,
for
that
must
be
the
rule
of
your
practice
.
So
say
I
,
looke
not
at
the
errours
of
the
Patriarchs
,
to
do
what
they
did
,
when
wee
have
Gods
example
to
the
contrary
.
Secondly
that
to
draw
an
argument
,
de
facto
,
from
mans
not
keeping
the
Sabbath
,
against
the
right
and
institution
of
the
Sabbath
is
improper
:
[
*
](A26468-e16540-b)
*
For
by
the
same
reason
you
may
as
well
argue
against
the
second
exhibition
of
it
,
because
of
the
interruption
which
for
any
thing
wee
find
,
it
received
in
the
time
of
the
Babilonish
Captivity
,
as
against
the
first
,
because
it
appeares
not
that
the
Patriarchs
observed
it
in
their
time
.
Especially
if
wee
consider
man
falne
,
whereby
the
very
Law
of
nature
suffered
,
but
doubtlesse
the
Sabbath
being
grounded
upon
the
covenant
of
works
,
and
having
by
the
fall
lost
its
vertue
,
being
thereby
made
void
,
its
Law
was
blotted
out
and
quite
raced
,
by
the
speciall
hand
and
permission
of
God
,
and
noe
wonder
,
seeing
that
even
in
innocency
,
nay
and
after
his
Fall
too
,
during
his
abode
in
Paradise
he
remembred
not
to
eate
of
the
Tree
of
Life
,
where
by
he
should
have
lived
for
ever
,
Gen:
3.
22.
by
a
like
secret
but
just
worke
of
God
,
(
the
cause
wee
shall
further
see
anon
)
being
no
Law
of
Nature
,
but
a
necessary
improvement
and
determination
of
the
Law
of
Nature
in
that
particuler
,
for
the
better
accomodating
Man
for
the
publicke
and
more
solemne
service
and
worship
of
his
Creatour
,
(
and
therefore
was
renewed
when
Gods
Church
came
to
be
publicke
and
nationall
:
)
[
*
](A26468-e16580-b)
*
Damascen
:
de
fide
Orthod:
lib.
4.
cap.
24.
sayth
,
that
when
there
was
no
Law
nor
Scripture
,
that
then
there
was
no
Sabbath
neither
,
but
when
the
Law
was
given
by
Moses
,
then
was
the
Sabbath
set
a
part
for
Gods
publicke
worship
.
as
M.
Breerwood
implyes
from
his
observation
upon
the
word
Remember
annexed
:
either
(
saith
he
)
it
is
because
it
is
not
meerely
morall
,
and
a
Law
of
Nature
as
the
others
are
,
and
therefore
being
not
so
effectually
imprinted
by
Nature
in
the
heart
of
man
,
needed
a
speciall
admonition
for
the
observance
,
least
it
should
slip
out
of
mind
&c.
as
it
seemeth
it
had
done
of
a
long
time
before
,
and
therefore
was
renewed
with
a
Memento
,
as
who
say
,
doe
thou
remember
to
keepe
holy
the
seaventh
Day
,
which
thy
Fore-fathers
have
so
long
forgotten
.
Indeed
it
is
evident
that
it
was
lost
,
and
Adam
despoiled
of
it
by
his
Fall
,
because
it
was
written
in
Moses
his
first
Tables
,
which
were
broken
and
defaced
by
a
Fall
,
to
shew
the
fruit
of
Adams
fall
;
and
renewed
together
with
the
rest
of
the
Law
in
Moses
his
second
Tables
,
to
shew
that
it
suffered
as
well
as
the
rest
,
they
in
the
Conscience
,
it
in
the
memory
at
the
first
ordeyning
them
,
and
therefore
is
renewed
together
with
the
rest
in
the
second
,
with
a
Memento
prefixed
,
for
this
Memonto
imports
more
then
a
bare
Memorandum
,
even
a
different
quality
of
this
Law
from
the
rest
,
els
it
was
as
requisite
to
have
beene
prefixed
to
the
second
as
to
the
fourth
Commandement
;
considering
the
Israelites
were
as
inclinable
to
Idolatry
as
they
were
averse
from
the
Sabbath
:
see
Deut.
31.
16.
And
as
touching
Circumcision
and
Sacrifices
and
the
other
Commandements
,
of
the
breach
and
punishment
whereof
,
you
say
wee
read
:
I
answer
,
that
they
were
either
the
very
Lawes
of
Nature
,
or
els
Lawes
given
since
the
Fall
and
upon
that
occasion
(
for
so
was
Circumcision
and
Sacrifices
)
neither
of
which
is
the
Sabbath
.
Not
the
Law
of
Nature
(
as
I
have
said
)
for
that
is
only
to
sanctify
some
indefinite
time
to
the
service
of
God
,
as
it
is
likely
all
those
did
in
that
time
of
nature
betweene
Adam
and
Moses
(
where
by
the
way
take
notice
of
the
necessarines
of
the
Sabbath
to
be
in
the
nature
of
a
Law
,
for
the
better
performance
of
Gods
solemne
worship
,
and
not
to
be
left
at
mans
liberty
)
nor
is
it
a
Law
instituted
since
the
Fall
,
for
its
roote
groweth
in
Paradice
;
and
therefore
not
of
force
with
either
in
that
time
of
little
light
;
but
lay
dormant
all
that
while
,
till
it
pleased
God
againe
to
reveale
his
more
solemne
worship
to
his
more
solemne
Church
:
[
*
](A26468-e16810-b)
*
Nehem:
9.
13.
14.
And
not
without
good
reason
too
;
for
besides
that
our
rest
was
lost
by
our
Fall
till
our
deliverer
(
tipified
in
Moses
)
renewed
it
unto
us
the
Sabbath
was
significative
in
its
manner
of
exhibition
,
for
during
the
time
of
the
Covenant
of
workes
,
wee
see
how
it
was
appointed
in
order
after
them
,
following
the
workes
foregoing
,
both
in
the
primitive
institution
from
Gods
owne
example
,
and
also
in
the
second
exhibition
of
it
to
the
Israelites
,
to
signify
and
imply
our
Heavenly
Sabbatisme
,
then
to
be
as
well
the
reward
of
workes
,
as
cessation
from
workes
;
and
now
the
Covenant
of
Grace
is
come
,
it
is
made
to
precede
the
working
Dayes
,
being
celebrated
now
on
the
first
Day
of
the
Weeke
,
as
before
on
the
last
,
to
signify
that
now
Heaven
is
no
longer
,
the
reward
of
workes
(
ex●ept
in
an
Evangelica●●
sence
,
and
so
wee
still
rest
from
our
Labours
and
our
Workes
follow
us
)
now
who
seeth
not
a
speciall
providence
(
like
that
of
Adams
not
eating
of
the
Tree
of
Life
during
his
abode
in
Paradise
implied
,
Gen.
3.
●2
.
)
in
the
non
ens
of
the
Sabbath
during
the
interim
betweene
the
Fall
and
Moses
,
which
was
a
time
when
the
World
(
as
the
Apostle
Paul
saith
)
was
without
the
Law
,
that
is
,
without
the
Covenant
of
the
Law
openly
revealed
to
them
,
as
afterwards
it
was
to
Israel
:
so
in
the
same
sence
,
I
may
say
too
,
it
was
without
the
Gospell
,
that
is
,
without
the
Covenant
of
Grace
openly
revealed
to
them
,
as
not
it
is
to
us
;
because
therein
it
had
beene
clouded
and
insignificative
.
Which
signification
Bishop
White
[
*
](A26468-e16950-b)
*
Pag:
120
,
121.
doth
even
now
commend
to
us
from
the
fourth
Commandement
:
for
(
saith
he
)
it
is
not
now
a
Cypher
,
but
the
letter
of
the
commandement
figureth
,
representeth
,
and
consequently
teacheth
,
the
leading
of
an
holy
and
religious
life
,
that
wee
may
at
last
enter
the
Rest
of
Heaven
Heb.
4.
11.
&c.
Againe
I
would
aske
you
,
where
you
find
the
breach
of
Wedlocke
found
fault
withall
for
their
multiplicity
of
Wives
,
or
punishment
executed
therfore
;
which
being
no
Law
of
nature
,
but
a
positive
Law
appointed
in
Innocency
by
God
,
as
also
was
the
Sabbath
,
not
by
instinct
but
by
revelation
,
therefore
in
those
times
of
darknes
were
they
alike
winked
at
by
God
,
for
herein
they
sinned
not
against
any
knowne
commandement
,
(
after
Adams
transgression
)
but
of
simple
ignorance
.
And
therfore
as
the
Apostle
speaketh
,
Sinne
was
not
imputed
when
there
was
no
Law
.
Here
by
the
way
let
mee
take
in
a
passage
of
Dr.
Heylins
pag.
123.
hee
sayth
,
that
the
Iewes
thought
the
Sabbath
to
be
no
part
of
the
Morall
Law
,
because
they
brake
it
by
Circumcision
,
as
thinking
Circumcision
to
be
the
older
Ceremony
,
and
therfore
gave
precedency
to
it
(
not
because
it
was
of
Moses
but
of
the
Fathers
)
Nay
(
saith
he
)
the
Iewes
so
farre
prized
the
one
above
the
other
,
that
by
this
breaking
of
the
Sabbath
they
were
perswaded
verily
they
kept
the
Law
.
These
things
he
observes
out
of
that
text
,
Iohn
,
7.
22.
Moses
(
saith
Christ
)
gave
unto
you
Circumcision
(
not
because
it
was
of
Moses
but
of
the
Fathers
)
and
you
on
the
Sabbath
Day
Circumcise
a
man
,
that
the
Law
of
Moses
should
not
be
broken
.
To
this
I
answer
.
1.
That
from
this
text
it
cannot
be
gathered
that
the
Iewes
thought
the
Sabbath
no
morall
Law
(
no
more
then
that
they
can
be
said
to
thinke
Christs
charitable
a●●
of
healing
the
Sick
man
,
to
be
no
morall
action
because
they
persecuted
him
for
it
)
or
if
they
did
,
it
was
their
wilfull
blindnes
.
For
Christ
makes
it
plaine
(
that
howsoever
Circumcision
might
,
and
ought
(
as
a
part
of
Gods
service
)
bee
done
no
doubt
on
the
Sabbath
Day
,
when
it
fell
out
to
be
the
eighth
Day
according
to
the
Law
)
that
it
was
their
errour
,
so
to
overvalew
Circumcision
out
of
their
superstitious
respect
of
Moses
,
who
they
made
the
Author
of
it
to
them
above
other
Lawes
which
are
both
in
their
Natures
higher
then
that
,
and
which
also
Moses
gave
them
as
well
as
that
,
as
wee
see
in
the
19
verse
of
that
Chapter
:
saith
Christ
there
,
Did
not
Moses
give
you
a
Law
,
and
yet
none
of
you
keepeth
the
Law
,
by
which
is
meant
the
Morall
Law
which
commandeth
Charity
and
Mercy
,
which
is
above
Circumcision
,
and
yet
you
quarrell
with
mee
for
observing
this
Law
of
Moses
or
rather
of
God
:
and
yet
for
all
that
are
your selves
so
nice
in
observing
the
performance
of
Circumcision
for
Moses
his
sake
which
is
so
farre
inferiour
.
So
in
the
24
verse
he
exhorts
them
to
consider
it
better
;
that
if
they
might
and
ought
to
observe
the
ceremoniall
Law
,
on
the
Sabbath
,
by
doing
the
workes
thereof
,
much
more
ought
he
to
doe
the
workes
of
charity
thereon
,
which
are
the
duties
of
the
Morall
Law
.
2
By
the
same
rule
he
affirmes
the
Iewes
not
to
beleeve
the
Weekely
Sabbath
to
be
a
part
of
the
Morall
Law
;
he
may
affirme
them
not
to
beleeve
the
Sabbaths
of
Yeares
to
bee
any
commandement
of
God
at
all
;
for
a
man
may
say
of
them
in
that
case
,
as
he
saith
in
this
,
that
surely
had
they
beleeved
them
to
be
the
Commandements
of
God
,
that
could
not
b●
affirmed
of
them
which
hee
saith
Pag:
143.
to
wit
,
that
they
were
long
neglected
,
and
almost
forgotten
if
observed
at
all
.
3.
Neither
did
they
prize
Circumcision
,
as
the
ancienter
Ceremony
,
because
it
was
of
the
Fathers
by
any
thing
that
can
be
gathered
from
that
text
,
for
it
meanes
no
such
thing
but
the
quite
contrary
.
For
Christ
brings
these
words
(
not
because
it
was
of
Moses
but
of
the
Fathers
)
in
the
way
of
Parenthesis
in
the
22
verse
,
to
shew
them
their
errour
in
setting
so
high
a
price
upon
Circumcision
for
Moses
his
sake
,
seeing
Moses
was
not
the
first
founder
of
it
,
but
received
it
by
derivation
from
the
Fathers
.
So
that
the
Iewes
blind
conceit
of
Circumcision
in
comparison
of
the
Sabbath
(
were
it
so
as
Dr.
Heylin
alleadgeth
)
detracts
no
more
from
the
morality
of
the
Sabbath
,
being
a
meere
misprision
,
then
it
did
from
Christs
act
of
Charity
from
being
a
morall
action
,
which
may
serve
a
caution
,
not
to
make
the
Iewes
superstitious
practises
and
blind
conceits
a
rule
and
argument
to
regulate
our
doctrine
and
manners
by
,
in
this
particuler
of
the
Sabbath
;
which
is
too
much
leaned
upon
by
some
,
Dr.
Heylin
for
one
,
who
in
the
beginning
of
his
booke
layeth
downe
this
Maxime
,
that
wee
can
have
no
better
Schoolemaster
in
the
things
of
God
,
then
the
continuall
and
most
constant
practice
of
those
famous
men
that
have
gone
before
.
Amongst
which
famous
men
hee
brings
in
the
Iewe
▪
in
their
ignorant
and
superstitious
practices
,
to
overthrow
Gods
cleare
precepts
,
and
either
shut
out
the
light
of
the
word
,
to
wrest
it
to
his
owne
and
other
misguidance
,
as
he
doth
the
text
aforesaid
;
which
may
yet
bee
further
seene
in
the
third
mistake
which
hee
makes
in
the
interpretation
of
those
words
of
Christ
in
the
23
verse
(
because
I
have
made
a
man
every
whit
whole
on
the
Sabbath
Day
)
which
pag:
121.
he
makes
to
be
spoken
by
Christ
,
in
his
owne
defence
,
in
reference
to
the
healing
circumstances
that
accompanied
their
worke
of
Circumcision
,
that
if
they
might
breake
the
Sabbath
,
in
healing
the
party
hurt
by
Circumci●ion
,
so
might
he
:
whereas
it
is
spoken
by
Christ
in
opposition
to
the
greevous
and
hurtfull
nature
of
their
action
;
for
having
formerly
magnified
his
worke
above
theirs
from
the
cause
,
in
that
his
worke
was
an
act
of
obedience
to
the
Morall
Law
,
and
theirs
but
to
the
●eremoniall
,
here
he
magnifieth
it
also
from
the
effect
,
in
that
his
was
an
action
of
Mercy
restoring
to
perfect
health
,
and
easing
of
greevous
paine
a
man
that
was
wofully
bedrid
;
and
theirs
an
action
of
bloud
procuring
torment
:
(
For
where
in
all
the
Scriptue
do
you
find
the
healing
part
of
Circumcision
)
I
meane
carnally
(
meant
or
spoken
of
)
I
will
conclude
,
in
advice
to
such
Expositors
,
both
as
touching
their
opinion
of
the
Sabbath
and
expounding
Scripture
,
as
Christ
did
to
the
Iewes
concerning
this
matter
,
in
the
24
verse
,
Iudge
not
according
to
appearance
but
Iudge
righteous
Iudgement
.
Now
whereas
,
you
say
that
this
Commandement
of
the
Sabbath
was
first
given
to
the
Israelites
,
when
they
were
delivered
out
of
Egypt
by
the
hand
of
Moses
,
intimating
hereby
as
if
it
should
be
a
Iewish
Type
and
Ceremony
,
and
as
if
it
should
have
reference
to
Christ
after
the
manner
of
their
other
abrogative
Ceremonies
.
To
this
I
answer
.
That
all
the
rest
of
the
Morall
Law
was
given
them
upon
their
deliverance
as
well
as
the
Sabbath
.
And
I
doe
thinke
indeed
,
that
God
did
purposely
take
that
occasion
,
the
better
to
signifie
their
spirituall
deliverance
by
the
concurrence
of
those
things
,
both
by
bringing
them
out
of
their
Egyptian
darkenes
,
and
at
the
same
time
making
the
Sun-shine
of
his
Law
(
which
had
been
so
ecclypsed
ever
since
the
fall
)
afresh
to
rise
upon
them
.
But
that
the
Law
of
the
Sabbath
received
then
a
new
Institution
is
no
way
probable
,
but
only
a
renewed
one
,
as
did
the
rest
of
the
Morall
Law
into
which
it
is
incorporated
,
and
with
which
it
was
a
share●
in
the
breach
that
Adam
made
,
[
*
](A26468-e17630-b)
*
And
so
was
coequall
or
contemporary
with
it
in
the
reparation
.
And
as
may
also
appeare
by
the
tenour
of
the
Commandement
it self
,
which
for
substance
is
nothing
else
but
the
first
institution
largely
repeated
,
only
being
better
explained
to
the
understandings
,
and
suted
to
the
condition
of
those
people
.
Nor
againe
is
the
Sabbath
a
Iewish
Type
,
as
appeares
from
the
difference
of
their
significations
,
for
the
Typs
of
the
Iewes
primarily
and
principally
had
relation
to
the
State
of
the
Church
on
Earth
under
the
time
of
the
Gospell
,
[
*
](A26468-e17680-b)
*
Their
Types
were
promises
which
have
their
impletion
with
us
,
being
shadowes
of
good
things
to
come
in
the
dayes
of
the
Gospell
.
and
secondarily
or
remotely
to
its
State
in
Heaven
;
but
now
the
Sabbath
had
an
immediate
and
proper
respect
to
Heaven
,
being
Gods
rest
,
as
appeares
both
in
the
manner
of
Gods
exhibiting
it
in
the
wildernes
,
as
you
may
see
in
due
place
,
and
in
the
4.
Heb.
But
if
it
be
objected
that
Canaan
is
a
Iewish
Type
,
I
answer
.
They
do
signifie
the
same
rest
but
in
different
respects
,
Christ
Iesus
vers.
14.
and
personally
in
our selves
,
by
being
partakers
of
this
Gospel-rest
through
faith
on
Earth
,
which
essentially
conduces
or
relates
to
the
Sabbath-rest
in
Heaven
(
compare
the
beginning
and
the
ending
of
the
3.
verse
.
)
Like
as
5.
Matth.
6.
they
are
said
for
present
to
bee
blessed
that
but
hunger
and
thirst
after
righteousnes
,
and
what
s
the
reason
,
why
,
saith
Christ
they
shall
bee
filled
:
Christ
meanes
they
are
entred
into
such
an
estate
,
as
doth
give
them
right
,
and
will
bring
them
to
full
blessednes
;
They
are
therefore
for
present
truly
blessed
because
they
shall
bee
fully
blessed
:
So
here
in
this
4.
Hebr.
this
Gospel-rest
and
Sabbath-rest
are
interwouen
,
being
continuous
and
of
the
same
nature
,
relating
one
to
another
as
true
and
perfect
doe
.
So
that
,
I
say
,
the
Apostle
meanes
,
that
God
sware
,
that
for
their
unbeleefes
sake
,
they
should
not
tast
nor
partake
,
neither
his
rest
on
Earth
in
the
Land
of
Canaan
flowing
with
milke
and
hony
,
and
where
with
reioycing
hearts
,
they
should
liberally
have
eaten
the
good
things
of
the
Land
;
(
idest
)
the
rest
of
the
Gospell
,
making
their
soules
flow
with
the
milke
and
hony
of
peace
of
conscience
and
joy
in
the
holy
Ghost
,
and
wherein
are
bid
to
come
,
and
eate
that
which
is
good
,
and
to
drinke
the
wine
on
the
lees
,
and
to
fill
themselves
with
marrow
and
fat
things
the
spirituall
Israel
of
God
:
Neither
that
rest
,
by
which
God
himselfe
rested
from
his
works
of
creation
verse
4.
and
which
they
also
should
have
rested
with
him
in
Heaven
,
when
all
things
were
or
should
bee
finished
by
consummation
,
verse
3.
as
once
they
were
by
perfection
.
By
their
unbeleefe
they
made
themselves
uncapable
both
of
the
rest
of
Christ
here
,
who
should
have
led
their
soules
into
a
land
of
uprightnes
,
flowing
with
the
milke
and
hony
of
righteousnes
,
peace
and
joy
in
the
holy
Ghost
,
and
of
the
rest
of
God
hereafter
,
that
everlasting
rest
and
Sabbath
,
which
they
should
have
held
with
him
in
Heaven
,
resting
from
their
workes
as
hee
did
from
his
.
They
should
partake
neither
the
one
nor
the
other
,
neither
Christs
rest
nor
Gods
,
indeed
no
rest
at
all
,
neither
temporall
spirituall
nor
eternall
,
neither
Canaans
rest
,
nor
the
Gospels
rest
,
nor
the
Sabbaths
rest
;
For
verse
3.
God
sware
in
his
wrath
,
that
they
should
nor
enter
into
his
rest
,
no
not
although
the
works
were
finished
from
the
foundation
of
the
World
,
neither
beginning
nor
end
,
lesse
nor
more
,
first
nor
last
of
his
rest
should
they
tast
or
partake
of
by
the
works
of
the
Law
,
refusing
the
righteousnes
of
God
by
faith
;
For
hee
inlargeth
his
enraged
malediction
from
one
part
to
the
whole
rest
.
And
thus
much
Mayer
expresseth
in
short
,
in
his
exposition
of
the
12.
and
13.
verses
of
this
4.
Hebr.
saying
,
that
those
words
cohere
with
the
former
thus
,
Let
us
take
heed
that
wee
perish
no●
for
want
of
beleeving
the
word
,
being
deprived
of
inward
rest
and
peace
here
,
and
shut
out
from
the
eternall
rest
hereafter
,
For
the
word
of
God
is
full
of
life
,
&c.
And
here
note
by
the
way
from
those
words
(
although
the
workes
were
finished
from
the
foundation
of
the
World
in
the
third
verse
)
how
the
Sabbath
keeps
and
is
expressed
in
its
supereminency
(
which
it
had
before
,
in
its
preferment
to
a
place
among
the
10.
commandements
,
and
precedency
of
rest
in
the
wildernes
)
for
what
doe
they
signifie
,
but
that
they
should
not
partake
of
his
last
and
greatest
rest
hereafter
with
himselfe
in
heaven
,
no
more
then
of
his
lesse
and
present
rest
of
Canaan
and
the
Gospell
.
Likewise
also
it
appea●es
,
●o
bee
no
Iewish
type
,
from
the
different
relations
they
had
to
Christ
:
For
the
Iewish
types
did
relate
to
him
properly
as
the
shadow
to
the
body
being
created
for
his
sake
,
but
the
Sabbath
(
as
the
Law
)
accidentally
to
bee
fulfilled
and
accomplished
by
him
,
because
they
had
miscarried
by
us
.
And
in
this
doth
the
supereminency
of
the
Sabbath
appeare
,
in
that
Christ
for
himselfe
as
well
as
for
us
is
a
sharer
in
this
types
signification
;
For
in
respect
of
this
rest
,
is
hee
said
to
sit
now
at
Gods
right
hand
,
by
which
gesture
signifying
rest
,
is
intimated
,
as
well
his
resting
from
the
labours
and
paines
hee
underwent
here
,
as
any
other
thing
,
for
whereas
hee
had
the
evill
and
wee
the
good
of
other
types
,
of
this
hee
tasteth
the
sweet
as
well
as
wee
.
And
therefore
hee
saith
to
his
Disciples
,
If
yee
loved
me
,
yee
would
rejoyce
because
I
goe
to
my
Father
.
Indeed
Christ
onely
inherited
the
last
day
Sabbath
,
according
to
the
first
covenant
,
and
hath
left
the
first
day
Sabbath
for
us
to
inherite
by
the
second
covenant
.
But
you
will
say
,
I
acknowledge
,
And
therefore
I
confesse
that
there
is
very
much
matter
in
it
;
that
thus
the
Sabbath
doth
precede
the
giving
of
the
Law
[
*
](A26468-e18330-b)
*
There
was
almost
nothing
that
befell
the
Israelites
in
the
time
of
their
being
in
the
wildernes
,
but
it
was
typicall
.
(
like
as
there
was
in
Gods
giving
the
promise
to
Abraham
before
circumcision
Rom.
4.
11.
[
*
](A26468-e18370-b)
*
And
indeed
they
should
have
made
that
use
of
this
order
of
the
Sabbath
,
being
instituted
upon
Mannah
,
before
the
giving
of
the
Law
:
That
the
law
which
was
to
follow
did
not
frustrate
the
promise
of
salvation
,
and
life
,
which
long
before
was
made
in
Christ
,
Gal.
3.
17
▪
18.
and
therefore
followed
as
conducing
to
it
which
went
before
,
but
that
the
same
rest
or
eternall
Sabbatisme
,
which
should
have
beene
by
the
Law
is
now
to
bee
had
by
Christ
.
)
and
doth
also
follow
so
immediatly
the
gathering
of
Mannah
(
and
that
a
double
portion
of
Mannah
)
for
hereby
is
signified
,
how
that
now
our
heavenly
rest
is
not
procured
by
our
owne
righteousnes
of
the
Law
(
though
once
it
was
annexed
to
it
)
but
that
hee
onely
,
who
by
faith
doth
gather
,
and
lay
up
a
large
proportion
of
Christ
,
shall
certainely
have
this
Sabbatisme
of
everlasting
rest
in
Heaven
succeed
unto
him
,
See
.
Rom.
5.
17.
(
and
for
the
very
selfe
same
cause
it
is
,
that
now
our
Sabbath
is
celebrated
after
the
day
of
Christs
resurrection
)
See
also
Doctor
Taylor
in
his
Christ
revealed
pag.
268.
where
hee
saith
,
that
Mannah
fell
on
the
evening
of
the
Sabbath
in
a
double
quantity
,
signifying
the
double
diligence
that
wee
must
use
to
get
Christ
while
wee
are
in
this
life
,
which
is
as
the
even
of
our
eternall
Sabbath
.
And
that
upon
condition
of
our
diligence
and
care
here
below
,
wee
shall
have
supply
enough
of
all
grace
without
labour
and
gathering
,
when
Christ
shall
bee
all
in
all
to
all
Israel
gathered
unto
him
.
So
that
,
I
say
,
the
duty
of
the
Sabbath
followed
as
a
Law
,
together
with
the
Law
,
for
us
alwayes
to
observe
,
and
that
the
signification
of
it
went
before
,
to
signifie
that
our
claime
to
this
heavenly
Sabbatisme
is
now
onely
by
Christ
.
And
thus
you
may
see
,
how
you
have
laid
your
foundation
upon
a
false
ground
or
principle
,
by
mistaking
the
Sabbaths
,
signification
,
and
in
what
manner
it
referreth
to
Christ
.
And
thus
by
consequence
your
whole
building
falleth
to
the
ground
,
although
it
bee
granted
that
the
Sabbath
is
both
typicall
,
and
(
rebus
sic
stantibus
)
hath
relation
to
Christ
also
.
Broad
.
What
God
requireth
on
the
Sabbath
.
THe
duties
which
God
required
of
the
people
of
Israel
,
(
I.
)
To
rest
from
worke
,
Thou
shalt
not
doe
any
worke
.
They
might
not
bake
nor
seeth
their
Mannah
,
They
were
forbidden
to
kindle
a
fire
which
when
a
man
belike
would
have
done
,
(
II.
)
A
second
speciall
duty
which
God
required
o●
the
Sabbath
was
to
have
an
holy
convocation
,
for
it
was
not
enough
to
worship
God
privately
,
they
must
goe
to
the
assemblies
and
praise
him
in
the
congregation
.
To
worship
God
privately
was
every
dayes
duty
,
as
likewise
to
doe
works
of
charity
,
for
the
Iew
(
as
wee
)
was
bound
by
the
Law
of
nature
to
fulfill
the
nine
morall
commandements
to
the
utmost
of
their
power
every
day
,
though
indeed
hee
might
performe
the
duties
of
piety
and
charity
in
greatèr
measure
(
and
therefore
was
bound
so
to
doe
)
on
the
Sabbath
,
as
having
then
more
opportunity
,
idlenes
being
unlawfull
at
all
times
.
Answer
.
By
the
first
of
these
duties
you
seeme
to
mee
to
insinuate
a
Dilemma
,
intimating
by
it
that
either
the
Sabbath
is
meerely
Iewish
,
or
else
that
in
all
respects
both
of
the
duty
and
strictnes
of
rest
it
belongeth
to
us
as
to
them
.
Which
strictnes
you
prove
by
comparing
it
with
the
other
Sabbaths
,
which
had
onely
servile
worke
forbidden
in
them
.
The
proofe
I
graunt
,
and
the
thing
●roved
.
But
that
the
Sabbath
is
therefore
onely
Iewish
,
or
that
wee
are
bound
so
to
observe
it
,
I
deny
upon
these
grounds
.
1.
I
deny
that
therefore
the
Sabbath
is
onely
Iewish
.
1.
Because
that
though
this
strict
rest
was
typicall
,
yet
not
properly
Iewish
,
because
not
of
the
same
nature
with
Iewish
types
:
For
that
those
which
were
properly
types
in
a
Iewish
sence
,
had
relation
to
Christs
and
the
constitution
of
his
Church
,
as
considered
properly
and
primarily
upon
Earth
in
its
militant
being
,
in
the
time
of
grace
during
Christs
regiment
:
[
*
](A26468-e19030-b)
*
For
though
Aarons
bearing
the
names
of
the
Tribes
on
his
shoulders
and
breast
,
signified
Christ
doing
the
same
(
for
his
elect
)
in
Heaven
,
yet
it
is
his
elect
still
on
Earth
,
not
for
his
elect
when
they
shall
bee
triumphant
in
Heaven
&
sic
de
caeteris
.
but
the
signification
typified
in
this
rest
was
of
a
different
nature
,
for
propetly
it
signified
the
Church
triumphant
in
Heaven
it selfe
;
which
typicall
difference
may
easily
appeare
,
onely
by
comparing
this
Sabbath
with
the
other
Sabbaths
as
shall
bee
seene
anon
;
And
secondly
,
because
that
this
strict
rest
was
no
part
of
the
substance
of
the
Sabbath
,
but
onely
an
occasionall
circumstance
proper
for
the
season
of
their
prer●grination
;
For
so
sooone
as
Mannah
failed
that
strict
rest
failed
,
so
that
you
never
after
knew
them
condemned
for
providing
their
necessary
food
on
the
Sabbath-day
,
although
you
find
them
often
complained
on
for
other
breaches
.
2.
And
although
that
thus
I
deny
this
strict
rest
to
be
properly
Iewish
,
yet
I
deny
it
not
to
bee
proper
onely
to
the
Iewes
,
but
affirme
it
,
both
in
respect
of
the
duty
[
*
](A26468-e19120-b)
*
I
meane
here
by
(
duty
)
sanction
or
positive
holines
,
else
to
rest
is
our
duty
as
well
as
theirs
.
of
this
rest
,
as
also
in
respect
of
the
precisenes
of
it
.
1.
For
the
duty
of
this
rest
,
I
say
that
,
that
was
proper
to
the
Iewes
,
and
not
to
us
now
;
Because
that
types
in
the
time
of
their
Discipline
[
*
](A26468-e19130-b)
*
Which
was
the
time
that
the
letter
bare
sway
,
and
(
comparatively
)
not
the
Spirit
.
carried
with
them
a
positive
holines
,
being
(
for
its
continuance
)
ordinances
and
not
accidents
:
But
now
that
externall
religion
which
consisted
in
types
,
is
properly
no
part
of
our
worship
(
although
the
thing
it selfe
(
in
this
particuler
being
a
perpetuall
type
)
remaineth
in
the
use
and
signification
of
it
,
but
as
I
say
not
in
its
temporary
holines
or
occasionall
precisenes
(
for
the
Kingdome
of
Heaven
now
consists
in
righteousnes
,
peace
and
joy
in
the
holy
Ghost
,
and
not
in
typicall
sanctions
.
For
wee
must
understand
that
the
Sabbath
,
in
it selfe
considered
without
accidents
was
of
a
perpetuall
typicall
meaning
,
intending
the
absolute
rest
that
should
bee
to
the
Church
of
God
in
Heaven
,
as
is
notoriously
evident
in
the
fourth
of
Hebr.
by
comparing
the
4.
verse
with
the
9.
and
10.
For
which
cause
it
may
well
bee
conceived
to
bee
holy
,
even
with
an
externall
holines
,
as
other
types
were
,
in
the
minority
of
those
typicall
times
,
in
respect
of
the
bare
rest
therein
commanded
;
which
yet
in
that
sense
is
no
part
of
our
sanctification
(
for
our
sanctification
,
in
respect
of
this
rest
,
properly
consisteth
in
the
signification
thereof
spiritualized
in
our
hearts
,
and
in
the
privative
sense
thereof
;
because
our
resting
from
worldly
affaires
is
a
necessary
privative
meanes
to
our
sanctifying
the
Sabbath
)
Like
as
(
in
the
Antitype
)
our
rest
in
Heaven
it selfe
from
Worldly
works
will
bee
then
no
part
of
our
positive
happines
,
but
onely
a
privative
helpe
to
our
absolute
glorifying
God
there
,
as
it
is
to
our
better
sanctifying
of
the
Sabbath
here
.
And
yet
for
all
this
(
as
I
have
said
before
)
not
to
rest
on
that
day
,
but
to
imploy
our selves
worldlily
,
in
inward
or
outward
works
of
mind
or
body
,
in
thought
word
or
deed
,
●ill
prove
our
sinne
,
[
*
](A26468-e19200-b)
*
To
prove
that
the
Lords
day
is
to
bee
observed
with
the
like
strictnes
of
us
,
as
the
ancient
Sabbath
was
among
the
Iewes
,
a
neighbour
Minister
brings
this
argument
.
If
(
saith
hee
)
the
reasons
of
the
command
of
strict
rest
,
to
the
Iewes
,
on
the
Sabbath
belong
as
well
to
us
as
to
them
;
Then
the
command
it selfe
belongs
as
well
to
us
as
to
them
:
But
the
reasons
(
rendered
in
the
4.
commandement
,
&
in
the
58.
of
Isa.
13.
Because
it
is
the
Sabbath
of
the
Lord
,
and
because
it
is
the
Lords
Holy-day
,
and
other
reasons
also
,
as
because
carnall
works
an●
imployments
are
impediments
to
the
solemne
and
spirituall
performance
of
Gods
holy
worship
and
service
;
and
againe
all
those
duties
which
were
commanded
them
as
essentiall
to
a
Sabbath
,
such
as
were
abstinence
from
carnall
labours
and
pleasures
,
which
destroy
the
nature
of
a
Sabbath
,
(
which
is
1.
to
rest
.
2.
to
rest
a
spirituall
and
holy
rest
to
God
)
These
reasons
(
saith
hee
)
belong
as
well
to
us
as
to
them
(
if
any
Sabbath
or
holy-day
of
the
Lords
remaineth
to
bee
observed
of
us
,
which
there
doth
,
Revel.
1.
10.
Where
by
the
way
take
notice
it
is
called
the
Lords
day
,
and
not
the
Lords
time
,
to
answer
an
objection
of
some
that
say
wee
are
not
bound
to
keepe
a
whole
day
holy-day
or
Sabbath
,
and
therefore
not
to
rest
saving
in
the
time
of
publicke
assemblies
,
besides
wee
find
not
any
time
in
all
the
Scriptures
set
apart
as
holy-day
to
the
Lord
but
a
whole
day
was
the
space
of
time
)
Therefore
the
commandement
it selfe
both
in
the
negative
part
thereof
,
not
to
follow
labour
,
not
to
follow
pleasure
,
and
in
the
affirmative
part
,
to
follow
holy
exercises
is
required
of
us
Christians
,
not
onely
by
way
of
Analogy
,
but
as
precise
commands
by
just
consequence
.
For
because
hereby
wee
both
falsifie
our
present
duty
which
wee
owe
to
the
commandement
,
which
injoyneth
it
us
as
a
significant
privative
meanes
for
sanctifying
the
Sabbath
,
and
also
make
void
the
usefull
signification
of
the
typicall
sense
,
which
consisteth
in
our
resting
from
all
Worldly
affaires
,
that
wee
may
the
more
fully
devote
our selves
to
things
spirituall
and
heavenly
,
such
as
are
praising
God
,
meditating
of
the
life
and
rest
to
come
&c.
for
of
that
nature
shall
bee
our
heavenly
imployment
,
Wee
know
the
Israelites
separation
from
the
heathen
,
did
not
make
them
the
true
Israel
of
God
,
for
they
were
made
such
onely
by
their
faithfull
and
true
serving
of
God
;
and
yet
if
they
intermixed
themselves
with
the
heathen
it
was
a
prophanation
and
sin
unto
them
:
So
a
cessation
or
separation
of
the
Sabbath-day
from
Worldly
imployments
is
no
positive
part
of
our
sanctifying
the
Sabbath
(
though
it
might
bee
in
the
time
of
the
Iewes
)
for
that
our
sanctification
consisteth
in
Spirit
and
truth
,
not
in
the
literall
and
outward
performance
of
rest
,
and
yet
must
wee
of
necessity
and
duty
cease
that
wee
may
sanctifie
it
.
For
it
is
with
the
Lords-day
as
with
all
other
things
,
that
if
it
bee
sanctified
to
the
end
,
then
it
is
sanctified
to
the
meanes
:
And
as
the
Scripture
saith
,
a
man
cannot
serve
God
and
Mammon
especially
on
this
Day
,
but
wee
should
utterly
forsake
the
one
,
that
wee
may
more
compleatly
cleave
to
the
other
:
By
Mammon
I
meane
,
as
well
our
carnall
pleasures
all
profits
,
for
on
that
day
(
according
to
the
Anti-type
)
all
should
bee
heavenly
;
If
ever
wee
did
the
will
of
God
as
it
is
done
in
heaven
,
it
should
bee
on
that
day
.
And
as
Master
Hildersham
observes
Lect.
51.
Psalme
pag.
710.
But
Bishop
White
pag.
257.
I
answer
,
But
may
some
say
,
Not
that
your
rest
is
any
sanctification
of
it
,
[
*
](A26468-e19610-b)
*
To
the
same
purpose
speaks
one
that
writ
upon
this
subject
,
saying
,
men
may
not
doe
the
lawfull
works
of
their
calling
neither
in
providing
meat
,
drinke
,
cloaths
,
or
other
necessa●ies
on
the
Lords-day
,
with
a
bare
respect
of
naturall
good
,
and
worldly
p●ofit
,
because
this
is
doing
of
his
owne
wayes
and
works
,
and
not
the
worke
of
God
,
unto
which
Gods
Holy-day
it
wholly
consecrated
and
set
apart
.
So
no
bodily
sports
,
recreations
and
pleasures
are
to
bee
used
meerely
to
cherish
the
flesh
and
refresh
the
body
,
but
only
such
as
are
in
very
deed
needfull
in
themselves
,
and
used
and
intended
by
Gods
people
with
this
purpose
and
●o
this
end
,
that
they
may
with
more
ability
,
alacrity
,
and
cheerefulnes
doe
the
holy
works
and
duties
of
Gods
worship
and
service
which
are
proper
to
that
day
.
2.
For
the
precisenes
of
the
rest
which
you
here
speake
of
,
I
also
affirme
that
that
was
proper
onely
to
the
Iewes
(
as
also
to
that
time
of
their
preregrination
in
the
wildernes
)
and
not
to
us
,
for
because
it
was
no
part
of
the
substance
of
the
commandement
or
Sabbath
,
but
onely
an
adventitious
or
temporary
circumstance
(
for
illustration
sake
)
begun
and
ended
in
the
wildernes
.
For
the
Iewes
being
a
people
in
their
time
under
a
typicall
discipline
,
God
chose
that
time
and
this
occasion
of
feeding
them
with
Mannah
in
the
wildernes
(
which
the
Scripture
calleth
Angels
food
because
it
came
so
immediatly
from
Heaven
)
the
more
clearely
to
exemplifie
the
lively
signification
of
the
Sabbaths
rest
,
which
being
alwayes
typicall
,
should
bee
much
more
so
in
their
time
;
For
they
having
other
Sabbaths
commanded
them
with
strict
rest
,
this
must
bee
imposed
upon
them
with
stricter
rest
;
else
they
should
not
learne
its
proper
meaning
and
difference
:
And
for
this
cause
did
hee
command
it
with
so
much
strictnes
at
that
time
,
even
to
their
not
gathering
nor
preparing
Mannah
(
when
as
yet
their
other
Sabbaths
were
commanded
them
with
liberty
to
make
ready
what
they
should
eate
)
the
better
to
testifie
the
different
nature
,
and
eminent
signification
of
that
Sabbath
above
the
other
;
For
the
rest
of
the
Iewish
Sabbaths
were
not
so
absolute
,
because
they
were
onely
appointed
to
signifie
the
rest
which
every
beleever
,
and
the
whole
Church
hath
here
by
Christ
on
Earth
▪
to
wit
,
a
rest
but
an
interrupted
rest
,
like
to
their
rest
in
the
Land
of
Canaan
,
not
absolute
,
but
interrupted
and
of
a
mixt
nature
,
in
regard
of
such
things
which
are
necessary
to
befall
us
in
this
life
;
whereas
the
weekely
Sabbath
signified
the
rest
which
the
company
of
beleevers
should
have
in
Heaven
(
as
it
is
in
the
fourth
of
Hebr.
9.
There
remaineth
a
rest
therefore
to
the
people
of
God
)
which
is
absolute
and
without
any
mixture
,
because
that
in
Heaven
wee
shall
bee
at
Gods
immediate
finding
,
as
they
were
th●n
whilest
they
were
in
the
wildernes
,
but
never
after
.
And
therefore
did
so
much
of
that
rest
,
as
wherein
it
surpassed
the
other
Sabbaths
,
cease
for
after
time
both
to
them
and
us
,
because
that
God
ceased
to
raine
Mannah
,
which
gave
life
to
that
circumstance
of
strict
rest
,
commanded
them
at
that
time
.
(
So
that
Doctor
Heylins
observation
pag.
145.
How
that
after
their
returne
from
the
Babylonish
captivity
,
in
their
redresse
of
their
Sabbath
sins
,
they
had
no
lesse
care
of
the
annuall
Sabbaths
,
and
Sabbaths
of
yeares
,
then
of
the
weekely
;
and
the
markets
were
no
more
restrained
on
the
weekely
Sabbath
then
on
the
annuall
,
might
have
beene
spared
,
as
making
nothing
for
his
purpose
.
)
And
therefore
so
to
rest
now
in
our
dayes
,
as
not
to
provide
our
necessary
food
,
[
*
](A26468-e19860-b)
*
And
we
have
Christs
example
to
warrant
it
in
the
14.
Luke
by
comparing
the
8.
12.
13.
verses
.
seeing
God
ceaseth
to
raine
Mannah
were
to
create
types
to
our selves
,
and
to
cloud
that
light
with
a
vaile
of
our
owne
making
:
For
the
extraordinary
strict
rest
was
by
God
then
onely
commanded
,
when
by
him
they
were
extraordinarily
accommodated
to
observe
it
,
which
shall
bee
fulfilled
onely
in
Heaven
,
when
againe
wee
shall
onely
bee
at
Gods
immediate
finding
,
and
shall
againe
eat
Angel
food
as
they
did
in
the
wildernes
.
Saith
Doctor
Tailor
,
[
*
](A26468-e19900-b)
*
Christ
revealed
,
pag.
269.
the
not
gathering
Mannah
on
the
Sabbath
signified
,
that
in
that
eternall
Sabbath
wee
shall
enjoy
Mannah
without
meanes
.
So
that
in
the
meane
time
wee
are
not
forbidden
to
bee
charitable
to
our
bodies
by
preparing
necessary
food
.
[
*
](A26468-e19970-b)
*
Iustin
Martyr
.
Neither
thinke
it
greevous
that
we
drinke
some
warme
thing
on
the
Sabbath
,
seeing
God
also
governeth
the
World
on
this
day
in
like
manner
as
he
doth
another
dayes
.
Although
I
could
wish
with
all
my
heart
,
that
wee
were
more
charitable
to
the
soules
of
our
servants
,
then
many
of
us
are
,
and
not
on
that
day
so
to
pamper
our
bodies
,
as
to
starve
their
soules
that
are
under
our
charge
,
and
for
whom
we
must
give
account
;
especially
if
wee
consider
that
other
meaning
which
God
had
,
in
prohibiting
the
gathering
and
preparing
Mannah
on
the
Sabbath-day
,
so
much
inculcated
by
divines
,
to
wit
,
that
it
is
not
earthly
but
heavenly
Mannah
,
that
is
,
the
food
and
welfare
of
our
soules
,
which
on
that
day
our
appetite
ought
chiefely
to
stand
to
,
as
wee
see
by
the
example
of
Christs
Disciples
,
Matth
12.
1.
And
that
this
strict
rest
was
onely
proper
to
that
season
,
and
not
to
us
,
I
further
prove
it
by
two
contexts
The
first
is
out
of
the
16.
Exod.
29.
compared
with
the
27.
where
when
the
people
went
to
gather
Mannah
contrary
to
Gods
commandements
,
Moses
rebuked
them
saying
:
Behold
how
the
Lord
hath
given
you
the
Sabbath
,
therefore
hee
giveth
you
bread
for
two
dayes
,
tarry
therefore
every
man
in
his
place
,
let
no
man
goe
out
of
his
place
(
to
wit
,
to
gather
Mannah
)
on
the
seaventh
day
;
where
wee
see
the
reason
of
that
extraordinary
rest
was
because
of
Gods
extraordinary
provision
,
[
*
](A26468-e20110-b)
*
See
Tunius
his
reason
in
his
comment
upon
the
26
▪
verse
of
this
chap.
so
that
when
the
one
ceased
the
other
which
depended
on
it
ceased
also
.
The
second
place
is
Numb
.
●5
.
32.
where
it
is
said
,
that
(
whilest
the
children
of
Israel
were
in
the
wildernes
)
they
found
a
man
that
gathered
stickes
upon
the
Sabbath-day
;
marke
the
phrase
(
whilest
they
were
in
the
wildernes
)
how
it
seemes
to
restraine
that
strict
kind
of
rest
to
that
place
and
that
time
,
for
many
worse
breaches
were
made
after
they
were
out
of
the
wildernes
,
and
yet
noe
such
punishment
inflicted
.
Besides
it
is
a
rule
,
that
every
morall
duty
may
bee
performed
of
all
men
,
but
under
the
North-Pole
they
cannot
bee
one
day
without
fire
,
and
they
neare
the
equinoctiall
cannot
keepe
their
meate
for
heate
,
therefore
this
cannot
take
place
among
them
,
and
so
not
generall
to
all
,
nor
perpetuall
to
bee
observed
for
ever
.
Whereas
some
interpret
,
that
Law
of
the
Israelites
not
kindling
fires
,
to
bee
meant
in
relation
to
the
building
of
the
Tabernacle
,
which
though
in
it selfe
it
bee
true
,
that
being
one
end
happily
of
that
inhibition
;
yet
it
is
not
the
onely
meaning
of
that
Law
,
for
they
were
not
to
bake
nor
seeth
their
food
on
that
day
,
as
appeares
Exod.
16.
23.
as
also
by
the
example
of
the
man
that
was
stoned
for
gathering
stickes
on
the
Sabbath-day
,
which
it
is
propable
was
not
for
the
Tabernacles
use
,
but
to
bake
,
seeth
or
warme
some
food
,
neither
was
it
lawfull
for
them
to
kind●●
fires
after
the
Tabernacle
was
finished
,
during
their
abode
in
the
wildernes
.
But
there
are
others
that
interpret
those
words
of
Exod.
16.
23.
(
Bake
〈◊〉
yee
will
bake
to
day
,
and
seeth
that
yee
will
〈◊〉
)
in
this
manner
,
that
is
say
they
,
bake
and
boyle
according
as
you
use
to
doe
,
what
you
thinke
sufficient
for
the
present
day
,
and
for
the
rest
let
it
bee
laid
up
to
bee
baked
or
boyled
to
morrow
.
Which
〈◊〉
bee
the
meaning
for
these
reasons
.
1.
Because
of
the
example
of
the
man
aforesaid
,
that
was
stoned
for
gathering
stickes
,
it
is
probable
,
to
that
end
.
2.
〈…〉
the
difference
betweene
this
Sabbath
and
their
other
Sabbaths
would
bee
confounded
,
whereas
they
were
distinctly
in
expresse
termes
allowed
to
make
ready
what
they
should
eate
.
And
thirdly
,
because
it
would
have
clouded
the
significancy
of
their
gathering
and
preparing
a
large
proportion
of
Christ
,
to
assure
them
of
the
Sabbatisme
to
come
.
And
fourthly
,
because
when
the
Sabbath
day
came
Moses
in
the
25.
verse
of
16.
Chap.
said
not
as
before
in
the
23.
vers●
,
Bake
that
yee
will
bake
to
day
,
and
seeth
that
yee
will
seeth
,
But
hee
saith
,
onely
eate
that
to
day
,
to
wit
,
which
they
had
layed
up
baked
or
sodden
since
the
day
before
.
And
fifthly
,
Those
words
bake
what
yee
will
bake
to
day
,
and
seeth
what
yee
will
seeth
;
and
that
which
remaineth
,
lay
it
up
,
is
not
meant
in
respect
of
the
indifferency
of
proportion
,
as
if
hee
had
said
bake
what
proportion
and
seeth
what
proportion
yee
thinke
good
;
and
lay
up
the
rest
raw
;
but
it
respects
the
indifferency
of
their
cooking
it
,
intimating
that
they
might
either
bake
it
and
seeth
it
,
or
bake
it
or
seeth
it
as
their
fancy
liked
best
,
so
that
they
did
it
on
that
day
before
the
Sabbath
,
for
on
the
Sabbath
they
were
not
to
alter
the
property
,
but
to
eate
what
they
had
le●●
,
as
they
left
it
.
In
this
new-sangled
fancy
you
shall
find
Doctor
〈…〉
Brahourne
agreed
,
part
.
I.
pag.
100.
101.
where
to
backe
this
exposition
Doctor
Heylyn
object●
,
that
it
were
no
wonder
if
being
baked
it
purified
not
.
To
which
I
answer
,
that
the
wonder
was
that
〈…〉
kept
it
untill
the
morning
〈…〉
to
the
command
)
〈…〉
either
raw
or
baked
,
a
great
deale
longer
time
without
putrifying
:
Though
it
having
the
formerly
〈…〉
first
(
which
among
so
many
it
is
like
was
reserved
of
all
sorts
,
some
raw
,
some
baked
,
some
boyled
all
which
yet
purified
alike
)
it
was
then
indeed
a
wonder
,
that
it
did
not
the
like
the
second
time
when
they
kept
it
lawfully
;
which
sheweth
that
it
was
of
God
,
and
not
of
the
nature
of
the
thing
,
both
that
it
putrified
the
first
time
,
and
that
it
putrified
not
the
second
time
that
it
was
kept
.
But
to
put
this
upstart
exposition
utterly
out
of
question
,
besides
the
reasons
aforesaid
:
Let
them
compare
the
23.
verse
with
the
5.
verse
whither
Moses
relates
,
and
there
they
shall
find
God
commanding
them
to
prepare
that
which
they
bring
in
on
the
6.
day
;
and
what
was
that
?
why
it
followeth
,
twice
so
much
as
they
gather
daily
.
So
that
they
were
to
prepare
all
they
brought
in
,
and
they
brought
in
all
they
gathered
,
and
they
gathered
twice
as
much
as
they
gathered
on
the
other
dayes
.
So
that
in
summe
▪
it
is
euident
that
on
the
sixth
day
they
were
to
prepare
,
that
is
to
cooke
,
or
make
ready
by
seething
or
baking
the
whole
double
proportion
which
they
had
gathered
on
that
day
.
Nor
is
it
without
ground
(
as
you
affirme
)
to
say
,
of
this
mans
gathering
stickes
,
that
his
manner
of
doing
it
did
aggravate
his
offence
,
for
there
are
these
grounds
to
induce
it
.
1.
Because
,
if
it
had
beene
necessary
,
it
had
not
beene
unlawfull
,
no
more
then
Davids
eating
the
Shew-bread
,
for
Christ
sayth
in
this
very
case
of
the
Sabbath
,
That
God
will
have
mercy
and
not
Sacrifice
.
2.
It
is
more
then
probable
by
the
context
,
that
his
Sinne
was
out
of
Presumption
;
for
in
the
verses
immediatly
foregoing
it
is
said
,
Hee
that
doth
ought
presumptuously
shall
bee
cut
off
from
his
people
,
and
then
followeth
the
instance
of
this
mans
fact
,
as
it
were
an
example
of
this
fault
and
this
punishment
,
which
wee
never
read
afterwards
to
be
inflicted
upon
any
.
3.
Wee
find
no
excuse
he
made
for
his
fact
,
so
that
it
either
was
not
necessary
;
or
if
necessary
,
yet
occasioned
by
his
wilfull
and
carelesse
neglect
of
making
his
Mannah
ready
the
day
before
,
according
to
the
Commandement
and
so
not
excusable
.
Now
as
touching
your
marginall
consideration
,
how
that
the
Sabbath
was
ordained
in
memoriall
of
Gods
resting
.
To
this
I
answer
,
That
wee
doe
not
celebrate
on
the
Sabbath
the
memory
of
Gods
bare
resting
,
no
more
then
wee
do
Christs
bare
rising
;
but
wee
celebrate
the
consummation
of
the
worke
of
Gods
goodnes
in
the
Creation
,
and
of
his
Mercy
in
our
Redemption
,
for
Gods
resting
on
that
Day
from
the
Creation
,
was
no
part
of
the
Sabbaths
sanctification
,
but
a
cause
in
him
why
he
appointed
the
seaventh
Day
to
be
a
sanctifyed
Sabbath
unto
us
;
no
more
then
Christs
Resurrection
on
the
first
Day
of
the
Weeke
was
a
part
of
the
sanctification
of
that
Day
,
but
only
the
cause
why
wee
sanctify
it
,
or
dedicate
it
to
Rest
and
Divine
imployment
ever
since
.
And
therefore
in
vaine
doth
B.
White
object
p.
302.
that
Christs
Resurrection
was
no
Commandement
containing
an
institution
of
a
new
Sabbath
,
in
that
he
erringly
saith
(
as
elsewhere
I
shew
)
that
it
was
not
spent
in
resting
but
in
action
;
seeing
saith
he
,
the
ground
of
the
old
Sabbath
was
Rest.
But
wee
doe
not
simply
celebrate
Gods
rest
;
but
his
Rest
or
accomplishment
of
our
Creation
,
as
it
hath
relation
to
us
,
not
as
that
rest
simply
respecteth
God
,
for
so
it
is
,
meant
only
as
a
patterne
,
and
serves
as
an
occasion
to
beget
this
ordinance
of
the
Sabbath
,
as
wee
may
see
by
the
manner
of
expression
that
is
used
to
set
forth
the
Sabbaths
first
institution
,
Gen.
2.
2.
3.
where
Gods
rest
is
not
only
mentioned
to
be
on
the
seaventh
Day
,
but
also
his
compleating
the
worke
of
Creation
verse
.
2.
upon
both
which
joyntly
,
followeth
the
institution
of
the
Sabbath
verse
.
3.
and
as
wee
may
also
see
by
the
prophecy
in
Isai.
65.
17.
where
the
commemoration
of
the
benefit
of
one
Creation
shall
eate
out
the
other
.
Indeed
Gods
resting
the
seaventh
Day
was
of
twofold
use
.
The
one
of
illustration
,
for
thereby
was
signified
the
Rest
of
Gods
Church
in
Heaven
,
as
appeareth
in
the
4
of
Heb.
The
other
was
to
give
us
an
example
of
retiring
our selves
from
earthly
things
on
that
Day
,
[
*
](A26468-e20760-b)
*
For
so
on
that
Day
God
(
as
it
were
)
returned
to
Heaven
againe
,
only
to
be
conversant
there
for
ever
after
,
having
(
as
it
were
)
been
absent
during
the
Creation
.
As
it
is
said
Gen.
17.
22.
And
he
left
of
talking
with
him
and
God
went
up
from
Abram
.
that
so
wee
might
devote
it
to
his
glory
:
for
this
Resting
of
God
was
only
set
as
an
example
for
us
to
imitate
,
the
better
to
obey
his
Commandement
.
But
more
are
willing
to
observe
his
example
,
then
to
obey
his
precept
,
that
is
,
to
cease
from
bodily
labour
;
then
to
be
spiritually
imployed
in
the
sanctifying
of
that
Day
,
by
making
it
a
Day
of
holy
businesses
,
and
consequently
a
day
of
blessing
.
Thus
using
their
Rest
either
swinishly
or
superstitiously
as
the
Iewes
did
theirs
[
*
](A26468-e20810-b)
*
Ignatius
ad
Mag
:
saith
let
us
not
Sabbatize
after
the
Iewish
manner
,
as
rejoycing
in
Idlenes
,
for
hee
that
doth
not
labour
let
him
not
eate
sayth
the
Scripture
,
but
let
every
one
of
us
keepe
the
Sabbath
spiritually
rejoycing
in
the
meditation
of
the
Law
,
not
in
the
ease
of
our
bodies
;
admiring
the
workemanship
of
God
,
not
ea●●ng
things
of
the
Day
before
,
nor
drinking
things
luke-warme
nor
walking
measured
paces
,
nor
rejoycing
in
Dancings
and
mad
Shoutings
,
and
clapping
of
the
Hands
and
Feete
.
But
such
ought
to
know
that
Gods
example
in
resting
,
was
not
the
summe
of
his
commandement
concerning
the
Sabbath
,
nor
the
proper
duty
injoyned
therein
,
but
only
the
occasion
of
his
Commandement
,
and
a
meanes
appointed
for
the
fulfilling
of
it
,
as
appeareth
in
the
tenour
of
the
fourth
Commandement
,
where
it
is
said
that
because
God
rested
the
seaventh
Day
from
the
worke
of
Creation
,
Therefore
he
blessed
the
seaventh
Day
and
hallowed
it
.
What
you
say
of
the
second
Duty
,
is
true
,
both
in
the
letter
and
in
your
meaning
,
as
I
conceive
it
;
except
you
meane
that
the
sanctifying
of
the
Sabbath
consisteth
only
of
the
time
of
publicke
Duties
,
which
I
cannot
beleeve
you
doe
,
because
you
speake
of
private
,
as
well
as
publicke
worship
:
and
againe
because
of
your
adjuration
prefixed
to
your
Treatise
.
Herein
you
give
an
Answer
to
some
of
your
Partizans
,
as
B.
White
pag.
140.
&c.
and
Dr.
Heylin
.
pag.
113.
114.
who
sayth
,
that
two
things
the
Lord
commanded
concerning
the
keeping
holy
of
the
Sabbath
.
The
one
in
relation
to
the
people
which
was
to
rest
,
and
the
other
in
reference
to
the
Priests
which
was
to
offer
sacrifice
,
but
of
any
Sabbath
duties
which
were
to
be
performed
betweene
them
joyntly
(
saith
he
)
wee
find
not
.
And
againe
(
saith
he
)
of
any
reading
of
the
Law
,
or
exposition
of
the
same
unto
the
people
,
or
publike
forme
of
prayers
to
be
presented
to
the
Lord
in
the
Congregation
,
wee
find
no
footestep
till
Nehemiahs
dayes
,
after
their
returne
out
of
the
Babilonish
captivity
.
And
againe
though
resting
from
work●●
were
a
thing
commanded
,
yet
(
sayth
he
)
the
imployment
of
this
Rest
to
particuler
purposes
,
either
of
contemplation
or
devotion
,
that
is
not
declared
unto
us
in
the
word
of
God
,
but
left
at
large
to
the
liberty
of
the
people
.
So
also
Bishop
White
pag:
144.
saith
.
That
there
should
bee
any
publicke
or
solemne
reading
or
expounding
of
the
Law
,
every
Weekely
Sabbath
Day
,
is
not
expresly
required
and
commanded
in
the
Pentateuch
,
And
againe
he
sayth
Pag:
146.
After
the
captivity
the
Iewes
frequented
their
Synagogues
upon
the
Sabbath
Dayes
,
and
Moses
was
read
:
but
(
saith
he
)
this
was
not
commanded
in
the
Decalogue
,
or
by
any
expresse
sentence
or
Mandat
of
Moses
Law
.
Answer
.
These
Antisabbatarians
discover
a
strange
partiality
,
for
where
as
they
jeere
others
,
for
their
too
precisely
calling
for
a
Scriptum
est
for
the
proofe
of
every
circumstance
;
yet
now
when
the
point
comes
in
issue
for
themselves
,
they
fly
to
the
same
way
of
argumentation
,
Non
invenimus
,
non
scriptum
est
.
[
*
](A26468-e21100-b)
*
So
Bishop
White
pag:
41.
cannot
find
the
will
of
God
in
the
2.
Gen:
touching
the
sancti●ying
the
Sabbath
,
but
brings
this
as
an
argument
to
justify
3
Pr●lepsis
.
That
there
is
no
other
meanes
for
us
to
know
what
the
will
and
act
of
God
was
Gen:
2.
but
only
divine
revelation
,
and
the
holy
Scripture
neither
makes
mention
of
any
Commandement
of
God
given
to
Adam
concerning
his
resting
upon
the
Sabbath
Day
,
&c.
And
againe
pag.
43.
There
are
no
commanding
or
imperative
words
,
nor
any
sentence
declaring
or
signifying
a
precept
in
Gen
2.
And
yet
wee
plainly
find
an
example
of
God
in
that
Gen:
2.
23.
24.
paralel
to
this
of
the
Sabbath
(
nay
sōewhat
short
)
to
passe
for
a
Law
,
and
to
have
a
binding
in●erence
inferred
thereupon
,
as
I
have
more
at
large
observed
in
the
beginning
of
my
Answer
to
M.
Broads
7.
chap.
And
yet
in
the
practice
of
our
Church
,
there
are
some
things
for
which
not
having
expresse
Scripture
,
wee
lawfully
build
them
upon
proper
deductions
;
as
for
Baptizing
of
Children
;
we
find
in
Scripture
that
the
Apostles
Baptized
whole
Families
,
amongst
which
say
wee
,
it
s
most
likely
there
were
some
Children
.
But
in
this
matter
of
the
Sabbath
,
no
consequences
must
be
allowed
by
our
Antisabbatarians
.
There
must
be
nothing
but
a
bare
rest
commanded
by
God
to
the
People
,
no
private
contemplation
nor
publicke
devotion
;
although
(
as
M.
Broad
sayth
)
God
required
as
a
speciall
Duty
on
the
Sabbath
to
have
an
holy
Convocation
(
and
so
it
is
expresly
called
Levit.
23.
3.
)
for
it
was
not
enough
,
sayth
he
,
to
worship
God
privately
,
but
they
must
goe
to
the
Assemblies
and
praise
him
in
the
Congregation
:
Idlenes
being
unlawfull
at
all
times
.
And
indeed
if
God
may
be
suffered
to
tell
his
owne
meaning
,
wee
find
it
plaine
enough
what
he
meant
(
which
sure
must
be
his
command
,
else
the
Iewes
erred
not
in
seeking
salvation
and
life
by
the
right
cousnes
of
the
Law
,
though
God
meant
it
as
a
●choolemaster
to
bring
the
unto
Christ
)
Isa●ah
58
13
where
he
sayth
,
If
thou
turne
away
thy
foote
from
the
Sabbath
,
from
doing
thy
pleasure
on
my
Holy
Day
,
and
call
the
Sabbath
a
delight
,
the
Holy
of
the
Lord
,
hon●rable
,
and
shalt
honour
him
not
doing
thine
owne
waies
,
nor
finding
thine
owne
pleasure
,
nor
speaking
thine
owne
words
,
then
shalt
thou
delight
thy selfe
in
the
Lord
,
&c.
which
sheweth
us
the
meaning
of
those
words
of
the
Commandement
,
Remember
that
thou
keepe
holy
the
Sabbath
Day
,
and
the
end
of
that
Rest
which
in
the
following
words
of
the
Commandement
is
enjoyned
,
which
(
as
the
other
Commandements
)
implyed
more
then
is
expressed
.
And
Bishop
White
saith
pag.
146.
That
some
other
religious
actions
were
intended
by
God
as
the
end
of
the
precept
,
notwithstanding
that
no
other
,
but
Rest
,
was
formally
commanded
.
If
then
religious
actions
were
the
end
of
Gods
command
,
surely
then
rest
must
be
properly
enjoyned
as
the
subordinate
meanes
usefully
and
significantly
conducing
to
fulfill
that
end
.
And
what
a
perversencs
this
sheweth
in
men
to
dispute
upon
Chimeraes
,
and
to
frame
ac●y
arguments
of
supposition●s
in
matter
of
fact
among
the
Iewes
,
when
Gods
purpose
(
which
ought
to
give
meaning
to
his
Lawes
,
and
to
sway
our
judgements
)
is
both
knowne
and
acknowledged
.
Which
place
of
Isaiah
Dr.
Heylin
pag:
174
will
have
to
signifie
a
spirituall
Sabbath
in
abstaining
from
doing
evill
,
which
in
the
Page
foregoing
he
sayth
was
figured
unto
us
in
the
fourth
Commandement
.
But
it
is
apparant
that
the
workes
and
pleasures
there
prohibited
are
so
our
owne
,
as
that
wee
have
intimated
a
liberty
to
use
them
at
another
time
which
is
our
owne
,
though
not
at
this
time
which
is
so
especially
and
extraordinarily
Gods
,
so
as
the
imployment
of
that
time
ought
to
be
Gods
in
like
manner
(
like
as
the
workes
mentioned
in
the
fourth
Commandement
,
are
such
as
may
be
done
on
the
sixe
Dayes
though
not
on
the
seventh
)
but
the
imployments
and
pleasures
of
Sinne
wee
have
no
liberty
to
owne
and
use
as
ours
.
And
had
he
consulted
,
Bishop
Hall
in
locum
,
he
might
have
beene
better
informed
of
the
true
meaning
of
this
text
,
who
thus
sences
it
.
If
thou
shalt
refraine
thy
foote
from
walking
(
farre
or
servdely
)
on
the
Sabbath
,
and
refraine
thy selfe
from
doing
thine
owne
workes
,
or
taking
thine
owne
carnall
pleasures
on
my
holy
day
,
and
shalt
contrarily
take
delight
in
a
conscionable
sanctifying
of
that
Day
of
the
Lord
,
as
that
which
is
by
thee
accounted
a
Day
of
consecration
to
the
Lord
,
and
worthy
of
great
reverence
and
honour
&c.
Wherein
he
gives
Bishop
White
the
shocke
Pag:
232.
who
sayth
,
That
honest
and
moderate
recreations
were
not
forbidden
either
in
the
Law
,
or
in
the
Prophets
in
literall
and
expresse
termes
(
for
no
other
will
be
allowed
)
as
also
Pag:
237
,
sayth
he
,
I
find
no
formall
or
expresse
prohibition
either
in
the
text
of
the
fourth
Commandement
,
or
in
any
other
sentence
of
Moses
Law
simply
restraining
the
Iewes
and
Israelites
from
the
use
of
honest
recreations
upon
their
Weekly
Sabbath
Day
.
Besides
,
wee
find
the
Levites
were
dispersed
abroad
throughout
all
the
Tribes
,
and
so
were
many
of
the
Priests
among
the
People
,
whose
office
it
was
to
teach
the
Children
of
Israel
the
difference
betweene
cleane
and
uncleane
things
,
and
all
the
Statutes
which
the
Lord
had
spoken
by
the
hand
of
Moses
.
Levit.
10.
11.
So
that
it
was
their
office
to
teach
the
People
(
whether
with
the
booke
of
the
Law
or
without
it
I
will
not
dispute
)
but
as
it
was
their
office
to
teach
,
so
it
was
the
Peoples
duty
to
learne
,
[
*
](A26468-e21550-b)
*
Both
which
are
implicd
Esi
.
30.
20.
in
those
words
.
Yet
shall
not
thy
teachers
be
removed
into
a
corner
any
more
,
but
thine
eies
shall
see
thy
teachers
.
which
was
the
fittest
to
be
performed
,
on
both
parts
,
on
holy
times
(
appointed
to
that
end
by
God
for
holy
Convocations
)
and
accordingly
we
find
the
practices
of
the
religious
Shunamite
to
be
,
who
(
it
seemes
by
her
Husbands
question
)
was
wont
to
make
the
new
Moone
and
Sabbath
Day
the
ordinary
times
of
her
repairing
to
the
Prophet
,
for
the
due
celebration
of
them
.
And
though
it
fall
out
for
her
to
be
named
alone
,
yet
it
is
like
it
was
the
practice
of
others
also
that
feared
God
(
though
perchance
through
corruption
of
manners
among
the
Iewes
there
was
no
order
taken
for
solemne
meetings
)
to
repaire
and
meete
together
,
for
the
celebration
of
those
times
,
according
as
they
could
most
conveniently
accommodate
themselves
for
that
purpose
.
And
to
mend
the
matter
D.
Heylin
Pag:
141
bringeth
the
authority
of
Gaudentius
Brixianus
and
Cyrill
against
himselfe
making
them
speake
thus
.
The
Iewes
(
sayth
Gaudentius
)
neglecting
those
spirituall
Duties
which
God
commanded
on
that
Day
,
abused
the
Sabbaths
rest
unto
ease
and
Luxury
.
For
whereas
(
sayth
Cyrill
)
they
being
free
from
temporall
cares
ought
to
have
imployed
that
Day
to
spirituall
uses
,
and
to
have
spent
the
same
in
modesty
and
temperance
and
in
repetition
and
commemoration
of
Gods
holy
word
,
they
on
the
other
side
did
the
contrary
wasting
the
Day
in
Gluttony
and
Drunkennes
and
idle
delicacies
.
Moreover
by
his
Rule
wee
should
thinke
the
Levites
sanctifyed
no
Sabbath
,
neither
the
Priests
that
were
scattered
among
the
People
.
1.
Because
wee
find
nothing
thereof
recorded
.
2.
By
this
rule
of
separation
of
Priest
and
People
,
they
should
indeed
have
nothing
to
doe
towards
it
,
for
they
did
not
officiate
in
the
duty
of
sacrificing
,
nor
were
they
Laicke
People
to
whom
rest
was
commanded
.
Neither
should
wee
beleeve
that
Prophecy
of
Simeon
and
Levi
(
I
will
divide
them
in
Iacob
and
scatter
them
in
Israel
)
to
be
performed
as
concerning
Simeon
,
because
wee
find
not
to
our
understandings
how
he
was
scattered
,
as
wee
do
of
Levi.
But
it
is
enough
for
sober
minds
to
know
,
that
now
wee
are
ignorant
of
many
things
in
circumstance
that
were
cleare
to
them
that
lived
in
those
times
.
But
sayth
D.
Heylin
Pag:
148.
&c.
They
had
no
Synagogues
therefore
they
had
no
Congregations
before
Nehemiahs
time
.
To
which
I
answer
,
That
Godwins
[
*
](A26468-e21840-b)
*
In
his
Moses
and
A●ron
pag:
86.
opinion
is
,
that
they
had
Synagogues
before
,
even
so
soone
as
the
Tribes
were
setled
in
the
promised
Land
:
but
that
they
were
in
Davids
time
(
saith
he
)
appeareth
Psal:
74.
8.
where
it
is
said
That
they
burnt
up
all
the
Synagogues
of
God
in
the
Land
,
which
Dr.
Heylin
answers
Pag:
149.
and
saith
.
This
was
but
a
Prophecy
or
prediction
of
David
touching
the
future
State
of
the
Church
under
Antiochus
.
To
which
I
rejoyne
.
That
it
is
true
,
that
this
is
Prophetically
spoken
by
David
,
but
it
is
likely
that
Dauid
(
as
other
Prophets
were
wont
to
doe
)
tooke
his
hint
from
things
in
present
being
to
expresse
future
events
and
things
by
:
like
as
one
saith
of
Similies
,
Parables
,
and
Examples
,
that
have
beene
alledged
by
the
wise
,
to
represent
the
truth
,
that
they
have
beene
derived
from
the
custome
and
nature
of
things
,
according
to
the
knowne
truth
in
that
Time
an
Place
.
But
put
case
they
had
no
Congregations
before
the
Captivity
,
nor
did
not
celebrate
the
Sabbath
spiritually
in
holy
imployments
,
but
carnally
in
meere
Rest
,
what
doth
this
advantage
D.
Heylin
and
his
party
or
damnify
the
Sabbath
?
seeing
that
D.
Heylin
himself
Pag:
143.
confesseth
that
the
breach
of
the
Weekly
Sabbath
was
one
cause
of
their
Captivity
,
and
proves
it
also
Neh
:
13.
18.
who
also
(
he
confesseth
)
were
a
people
so
averse
to
the
due
observation
of
the
Sabbath
,
as
that
when
God
had
brought
them
againe
out
of
Captivity
into
the
Land
of
Canaan
,
and
hereupon
they
had
bound
themselves
by
Covenant
to
a
due
observation
of
the
Sabbath
,
yet
notwithstanding
when
Nehemiahs
back
was
turned
they
brake
promise
with
God
Pag:
145.
an
unfit
People
to
make
a
president
:
who
also
(
by
his
owne
confession
)
were
as
regardlesse
of
annuall
Sabbaths
and
Sabbaths
of
yeares
.
Pag:
143.
as
of
Weekely
Sabbaths
.
And
againe
seeing
that
after
their
returne
from
their
Captivity
,
the
truly
religious
seeing
these
Sabbath-sinnes
reformed
them
(
which
is
the
time
that
wee
are
to
take
notice
of
them
,
[
*
](A26468-e22120-b)
*
As
wee
are
in
like
manner
to
take
notice
and
of
those
times
and
●●ges
of
the
Church
since
Christ
,
which
being
better
setled
,
and
freed
from
Gentilisme
and
heresies
,
gave
best
improvement
to
the
Lords
Day
,
and
not
of
those
which
either
through
distraction
or
ignorance
give
us
not
so
faire
a
president
.
for
the
better
and
not
for
the
worse
,
)
and
then
wee
see
all
these
imaginary
arguments
confuted
by
their
practice
:
for
then
when
they
saw
their
errour
and
had
●marted
for
it
,
they
turned
over
a
new
leafe
,
then
they
made
them
plenty
of
Synagogues
,
and
holy
convocations
,
and
the
Law
read
and
expounded
,
and
the
Statutes
of
the
Lord
taught
them
accordingly
as
it
was
the
Priests
and
Levites
duty
;
all
which
shewes
what
they
should
have
done
before
they
were
led
captive
,
and
therfore
if
they
did
it
not
at
all
,
or
if
but
a
few
of
them
were
disposed
after
this
manner
to
keepe
the
Sabbath
before
the
Captivity
,
the
greater
was
their
Sinne
,
and
the
more
they
deserved
to
be
punished
of
God
as
they
were
,
and
the
lesse
to
be
regarded
of
us
,
who
ought
to
be
followers
of
men
and
esteemers
of
men
as
they
are
followers
of
God
.
Hereunto
I
will
annexe
and
abstract
of
Mr.
Hildershams
upon
this
point
of
sanctifying
the
Sabbath
hanled
in
his
Lectures
upon
51.
Psal.
Lect.
135.
Let
no
man
say
,
what
would
you
have
us
to
doe
if
we
doe
no
busines
upon
the
Sabbath
Day
?
would
you
have
us
spend
the
time
in
sleeping
or
talking
,
or
sitting
at
our
doores
or
walking
abroad
?
How
will
you
have
us
passe
the
time
for
the
whole
Day
?
To
such
I
answer
.
Thou
hast
so
much
worke
to
doe
,
as
if
thou
wert
as
thou
shouldest
bee
,
thou
wouldest
complaine
that
thou
wantest
time
to
doe
it
.
And
yet
this
worke
,
that
God
hath
injoyned
us
to
spend
this
Day
in
,
hath
such
interchange
and
variety
in
it
,
as
no
good
heart
hath
cause
with
these
carnall
professors
Mat.
1.
13.
to
snuffe
at
it
,
and
to
cry
behold
what
a
wearines
it
is
,
how
tedious
and
toylesome
a
thing
it
is
to
keepe
the
Sabbath
as
these
men
would
have
us
to
doe
.
But
the
true
Christian
findeth
just
cause
to
call
the
Sabbath
a
delight
(
as
the
Prophet
Isaiah
speakes
58.
13.
)
for
all
this
worke
and
labour
that
God
hath
injoyned
us
in
it
.
Wee
have
publicke
duties
to
performe
on
that
Day
in
Gods
House
.
And
both
the
family
duties
,
and
secret
duties
which
wee
are
bound
to
performe
every
Day
(
by
the
equity
of
that
Law
,
Numb
.
18
,
9.
10.
)
to
be
doubled
upon
the
Sabbath
Day
,
that
wee
might
the
better
attend
upon
the
profit
by
these
holy
workes
,
these
duties
of
Piety
and
Religion
,
which
are
the
proper
workes
of
that
Day
.
For
that
is
the
chiefe
end
that
the
Sabbath
was
ordained
for
.
Remember
the
Sabbath
Day
to
keepe
it
holy
(
saith
the
Lord
in
the
fourth
Commandement
)
Keepe
the
Sabbath
Day
to
sanctifie
it
.
I
gave
them
my
Sabbaths
(
saith
the
Lord
,
Ez:
20
12.
)
to
be
a
signe
betwixt
mee
and
them
that
they
may
know
that
I
am
the
Lord
that
sanctify
them
.
As
if
he
had
said
.
He
remembreth
not
nor
keepeth
the
Sabbath
,
he
regardeth
it
not
nor
careth
for
it
(
how
strict
soever
he
be
in
resting
from
his
owne
labours
)
that
keepeth
it
not
holy
,
that
spendeth
it
not
in
such
religious
duties
as
wherein
he
may
know
and
feele
by
experience
,
that
it
is
the
Lord
who
(
by
his
Ordinances
)
doth
sanctifie
him
,
who
both
doth
begin
and
increase
grace
in
the
Soule
&c.
And
pag.
704.
saith
he
,
and
if
it
so
well
please
God
to
see
men
rest
from
their
owne
workes
on
that
Day
(
which
yet
as
I
told
you
is
but
the
least
thing
that
belongeth
to
the
right
observation
of
it
)
you
may
bee
sure
he
is
much
more
pleased
to
see
men
spend
that
Day
in
doing
of
his
worke
in
exercising
themselves
in
those
duties
of
Piety
and
Mercy
which
hee
hath
appointed
to
be
done
upon
that
day
,
especially
in
seeing
them
keepe
his
Sabbaths
spiritually
and
conscionably
.
Certainely
they
that
doe
so
shall
be
sure
to
be
blessed
and
rewarded
of
God
for
it
.
To
this
purpose
it
is
worth
the
observing
that
as
our
Saviour
sayth
,
Marke
.
2.
27.
That
the
Sabbath
was
at
the
first
made
for
man
,
for
the
great
benefit
and
behoofe
of
man
.
Man
could
not
(
no
not
Adam
in
Innocency
)
have
beene
without
it
,
but
with
great
danger
and
losse
unto
him
.
So
the
Holy
Ghost
sayth
there
twice
of
the
Sabbath
Gen.
2.
3.
and
Exod.
20.
11.
that
he
never
said
of
any
other
Day
.
That
the
Lord
blessed
that
Day
,
that
is
,
appointed
it
to
be
a
meane
of
a
greater
blessing
to
man
(
if
hee
kept
it
as
God
had
commanded
him
to
doe
)
then
any
other
Day
,
or
any
of
the
ordinary
workes
of
any
other
Day
can
possibly
be
.
Two
sorts
of
blessings
there
be
which
the
conscionable
observer
of
the
Sabbath
shall
be
sure
to
receive
by
it
.
1.
The
first
are
spirituall
,
and
they
indeed
are
the
chiefe
blessings
of
all
,
because
they
are
durable
and
lasting
,
and
because
they
concerne
the
Soule
which
is
the
chiefe
and
most
pretious
part
of
man
.
And
for
these
was
the
Sabbath
chiefely
ordained
,
that
God
might
by
it
in
the
use
of
his
Ordinances
enrich
our
Soules
with
spirituall
blessings
in
Heavenly
things
.
So
the
Lord
saith
,
Ez:
20.
12.
that
he
gave
his
Sabbaths
to
his
People
to
that
end
that
they
might
know
that
he
was
the
Lord
that
sanctified
them
.
Wee
shall
find
and
know
that
the
Lord
will
sanctifie
us
,
both
begin
and
increase
saving
grace
in
our
Hearts
,
if
wee
keepe
the
Sabbath
conscionably
.
Yea
the
Lord
hath
promised
,
Isaiah
56.
6.
7.
to
every
one
that
keepeth
his
Sabbath
from
polluting
,
that
he
will
make
them
joyfull
in
his
House
of
Prayer
.
And
Isaiah
58.
13
,
14.
That
if
a
man
shall
keepe
the
Sabbath
heartily
and
spiritually
,
then
he
shall
delight
himselfe
in
the
Lord
.
By
these
two
places
it
appeareth
that
God
hath
bound
himselfe
by
promise
to
them
that
keepe
his
Sabbath
(
not
only
to
worke
sanctification
,
increase
of
holines
and
power
over
their
corruptions
which
he
professeth
in
that
former
place
of
Ezekiel
,
was
the
very
end
he
gave
his
Sabbaths
for
,
but
also
)
by
his
spirit
of
adoption
to
encrease
in
their
hearts
a
lively
sence
of
his
favour
,
assurance
that
he
heareth
and
accepteth
their
Prayers
,
Peace
of
Conscience
,
Ioy
in
the
Holy
Ghost
which
are
blessings
the
Christian
Soule
prizeth
above
all
things
in
the
World
.
Ob.
Why
(
may
you
say
)
may
not
a
man
receive
increase
of
grace
and
spirituall
comfort
in
the
use
of
Gods
ordinances
on
any
other
Day
,
but
only
on
the
Sabbath
?
Ans.
Yes
verily
,
but
these
promises
may
give
him
assurance
to
receive
them
more
richly
and
plentifully
upon
the
Sabbath
then
on
any
other
Day
.
2
The
second
sorts
of
blessings
that
the
conscionable
observers
of
the
Sabbath
receive
by
it
are
temporall
,
for
concerning
them
also
wee
have
a
promise
,
Isaiah
58.
4.
Gen.
18.
13
:
48.
4.
Psa:
1.
19.
To
conclude
this
point
with
the
authority
and
judgment
of
a
learned
Bishop
now
living
Bishop
Hall
:
Decad
:
6.
Epis:
1.
Gods
Day
(
sayth
he
)
calleth
for
another
respect
then
doe
common
Dayes
.
The
same
Sunne
ariseth
on
this
Day
and
enlightens
it
,
yet
because
the
Sun
of
righteousnes
arose
upon
it
,
&
gave
a
new
life
unto
the
World
in
it
,
and
drew
the
strength
of
Gods
morall
precept
unto
it
.
Therefore
justly
do
wee
sing
with
the
Psalmist
,
This
is
the
Day
which
the
Lord
hath
made
.
Now
I
forget
the
World
and
in
a
sort
my selfe
,
and
deale
with
my
wonted
thoughts
as
great
Men
use
,
who
at
some
time
of
their
privacy
forbid
the
accesse
of
all
suters
.
Prayer
,
Meditation
,
Reading
,
Hearing
,
Preaching
,
Singing
,
good
conferences
are
the
businesses
of
this
Day
,
which
I
dare
not
bestow
on
any
worke
or
pleasure
but
Heavenly
.
I
hate
superstition
on
the
one
side
,
and
loosenes
on
the
other
.
But
I
find
it
hard
to
offendin
too
much
Devotion
easy
in
●rophane●es
.
The
whole
weeke
is
sanctifyed
by
this
Day
,
and
according
to
my
care
of
this
is
my
blessing
on
the
rest
.
Broad
.
CHAP.
III.
I.
Whereby
the
Sabbath
was
Sanctified
.
THe
Sabbath
was
sanctifyed
by
resting
from
worke
.
1.
The
Commandement
it self
briefly
delivered
,
and
is
thus
Remember
the
Sabbath
to
Sanctify
it
.
2.
Then
followeth
the
explication
in
order
,
God
shewing
what
is
the
Sabbath
,
the
seaventh
Day
is
the
Sabbath
to
the
Lord
thy
God
.
And
after
how
it
is
sanctified
.
In
it
thou
shalt
not
doe
any
worke
.
3.
A
reason
is
yeelded
why
God
requireth
this
service
,
For
in
the
sixe
Dayes
the
Lord
made
Heaven
&c.
Here
thou
seest
that
God
himselfe
being
expositor
,
to
sanctifie
the
Sabbath
Day
is
not
to
doe
any
worke
on
the
seaventh
Day
,
read
also
,
Ier:
17
24.
II.
Whereby
the
Sabbath
was
profaned
.
The
Sabbath
was
prophaned
by
worke
as
Exod:
31.
14.
Every
one
that
defileth
the
Sabbath
shall
surely
bee
put
to
Death
,
for
whosoever
doth
any
Worke
therein
,
that
Soule
shall
bee
cut
off
from
among
his
People
.
Further
the
Sabbath
was
profaned
by
the
least
worke
,
and
thus
hee
prophaned
it
who
only
gathered
stickes
therein
.
As
he
that
●ateth
the
least
food
may
be
said
to
breake
his
fast
as
well
as
he
that
eateth
his
belly-full
.
So
hee
that
did
the
l●ast
worke
brake
the
rest
or
Sabbath
as
well
as
he
that
laboured
all
Day
.
Some
would
have
the
Sabbath
prophaned
by
Drunkennes
,
Lasciviousnes
,
Dauncing
&c.
Ans:
1.
If
by
one
Sinne
then
by
another
and
then
every
man
profaned
the
Sabbath
.
2.
Any
Day
in
the
Weeke
was
as
well
defiled
by
Sinne
as
the
Sabbath
,
for
every
Day
was
alike
exempt
from
Sinne.
The
punishment
for
prophaning
the
Sabbath
was
Death
.
If
then
such
as
haunted
the
Ale-house
and
the
like
prophaned
the
Sabbath
,
as
well
as
he
that
gathered
stickes
they
should
much
rather
in
reason
have
undergone
the
punishment
.
Now
although
the
Sabbath
was
defiled
by
worke
and
whosoever
wilfully
or
carefully
did
any
worke
therein
was
to
be
put
to
Death
.
Yet
in
two
cases
worke
was
to
be
done
on
the
Sabbath
.
1.
In
case
of
necessity
Thus
the
Disciples
being
hungry
pulled
the
Eares
of
Corne
and
rubbed
them
in
their
Hands
,
which
was
a
kind
of
reaping
and
threshing
.
Where
their
Fingers
were
in
stead
of
Hookes
,
and
their
Hands
of
Thresholds
.
Thus
againe
the
Iewes
pulled
Oxen
out
of
Pitts
,
and
thus
in
the
time
of
the
Maccabees
they
determined
to
fight
in
their
defence
on
the
Sabbath
.
2.
When
they
had
Commandement
from
God
or
Christ
,
Answer
.
Herein
you
go
about
to
prove
'
that
the'
Sabbath
was
either
only
or
chiefely
sanctified
by
resting
from
Worke.
First
,
by
your
owne
Analys
of
the
fourth
Commandement
wherein
you
would
make
God
to
put
the
chiefest
part
of
the
Sabbaths
sanctification
in
Rest.
Secondly
,
by
your
proofe
out
of
Ier:
17.
24.
Thirdly
,
by
proving
the
Sabbath
to
be
prophaned
by
workes
,
which
againe
you
prove
by
shewing
how
he
that
gathered
Stickes
on
that
Day
was
more
severely
punished
,
then
many
a
one
that
other
wayes
seemed
more
to
prophane
it
.
1.
For
your
proposition
it selfe
,
which
is
that
the
Sabbath
was
sanctified
by
resting
from
worke
.
To
this
I
answer
.
I
wish
the
Geneva
note
upon
the
title
of
the
92
Psal:
which
is
a
Psalme
or
Song
for
the
Sabbath
Day
,
that
this
teacheth
that
the
use
of
the
Sabbath
standeth
in
praising
God
and
not
only
in
ceasing
from
Worke.
Whereunto
I
adde
Mr.
Calvin
upon
the
2.
of
Gen:
saith
he
,
God
did
not
simply
command
man
to
keepe
the
seaventh
Day
holy
as
if
he
were
delighted
with
rest
,
but
to
the
end
he
being
free
from
all
other
businesses
might
more
willingly
and
quietly
apply
his
mind
to
the
Creator
of
the
World
.
Furthermore
saith
he
it
is
an
holy
rest
which
delivereth
Men
from
the
impediments
of
the
World
,
that
they
may
wholy
bend
themselves
to
the
service
of
God
.
Secondly
,
I
answer
that
it
was
neither
only
nor
principally
sanctified
by
resting
,
for
then
any
labour
even
about
the
worship
and
service
of
God
had
beene
unlawfull
,
and
by
this
doctrine
the
best
way
for
them
to
have
sanctified
it
,
had
beene
to
have
laine
all
Day
in
their
Beds
,
[
*
](A26468-e23660-b)
*
But
as
one
observes
upon
Gods
commanding
Adam
to
worke
in
Innocency
,
that
Idlenes
was
never
Mans
happines
,
much
lesse
his
holines
.
and
they
had
sanctified
it
better
in
the
Night
then
in
the
Day
,
and
every
man
in
his
owne
House
then
in
publicke
Congregations
,
which
but
even
now
you
your selfe
contradict
.
Which
Dr.
Heylin
would
have
us
beleeve
it
is
,
whilest
every
where
he
would
perswade
us
.
That
holy
labours
and
necessary
were
breaches
of
it
among
the
Iewes
,
such
as
were
Circumcision
offering
sacrifices
,
and
fight
or
flight
in
time
of
danger
&c.
Whereas
hee
ought
to
know
that
rest
from
our
owne
workes
is
only
enjoyned
(
Isai
:
58.
13.
)
that
so
wee
may
be
imployed
in
Gods
.
[
*
](A26468-e23730-b)
*
And
therefore
Exod:
35.
2.
It
is
called
a
Sabbath
of
rest
to
the
Lord
,
that
is
,
to
the
Lords
use
,
like
as
the
same
phrase
in
the
5
verse
shewes
,
where
they
are
bid
to
take
from
among
them
an
offring
to
the
Lord
.
And
therefore
was
not
the
worke
of
Circumcision
unlawfull
though
a
painefull
one
,
nor
the
worke
of
offering
Sacrifices
though
a
toylesome
one
,
much
lesse
workes
of
mercy
and
Charity
.
For
Christ
sayth
,
Math:
12.
12.
That
it
is
lawfull
to
doe
well
on
the
Sabbath
Day
.
No
worke
was
a
breach
of
the
Sabbath
,
which
was
either
in
it selfe
(
as
were
religious
actions
)
or
upon
occasion
lawfull
to
be
done
upon
the
Sabbath
.
And
therefore
in
the
beginning
of
that
chapter
he
makes
the
Disciples
rubbing
the
Eares
of
Corne
for
hunger
(
occasioned
in
his
service
on
the
Sabbath
Day
)
to
be
equall
with
the
Priests
sacrificing
in
the
service
of
the
Temple
,
which
was
in
it selfe
no
prophanation
of
the
Sabbath
(
though
in
the
5
verse
Christ
said
,
Have
yee
not
read
in
the
Law
how
that
on
the
Sabbath
Day
the
Priests
in
the
Temple
prophane
the
Sabbath
)
for
wee
read
no
such
thing
in
the
Law
,
that
they
prophaned
the
Sabbath
.
But
he
meanes
they
did
that
on
the
Sabbath
which
the
Pharisees
might
,
through
their
superstitious
misprison
,
as
well
call
a
prophanation
of
the
Sabbath
,
and
count
unlawfull
as
that
action
of
his
Disciples
.
I
deny
not
,
but
Rest
from
worldly
workes
was
a
positive
part
of
the
Sabbaths
sanctification
in
the
time
of
the
Iewes
,
because
of
the
holines
which
did
then
accompany
it
being
a
Type
(
and
that
transcendent
to
all
the
rest
)
as
I
have
often
said
.
But
that
it
was
ever
meant
to
be
either
the
whole
or
principall
part
of
the
Sabbaths
sanctification
I
utterly
deny
:
although
they
abusiv●ly
made
it
so
,
even
to
the
neglect
of
acts
of
mercy
(
for
which
they
were
blamed
by
Christ
the
Lord
of
the
Sabbath
as
you
say
)
by
a
superstitious
misinterpretation
of
Gods
commandement
(
agreeing
with
selfe-love
and
sensuality
)
as
you
doe
by
falsifying
the
true
sence
of
the
word
Sanctifie
.
2.
To
come
to
your
Analys
whereby
you
would
prove
your
position
to
it
I
answer
.
That
in
it
you
confound
the
end
and
the
meanes
by
making
the
Commandement
it selfe
which
consisteth
in
the
first
and
last
words
to
be
expounded
by
the
middle
part
,
as
if
sanctification
which
alwayes
signifieth
to
set
apart
to
an
holy
use
should
be
properly
interpreted
by
resting
from
worke
:
as
if
God
would
put
up
with
negative
service
only
;
or
as
if
that
which
is
negative
could
be
the
principall
matter
of
a
precept
affirmative
.
But
indeed
the
rest
which
you
would
make
to
be
the
only
interpretation
,
is
chiefely
and
properly
of
a
subservient
nature
,
serving
as
a
significant
accomodation
to
the
maine
duty
of
holines
commanded
as
may
appeare
.
First
,
by
the
Rest
which
was
commanded
them
on
their
other
Sabbaths
was
it
not
chiefely
removendo
prohibens
,
by
removing
an
impediment
the
better
to
devote
them
to
services
which
was
then
enjoyned
them
,
of
feasting
and
sacrificing
and
humbling
their
Soules
,
and
doth
not
the
same
hold
good
to
us
in
our
Sabbath
,
which
is
to
be
sanctified
by
all
these
at
once
in
a
spirituall
sence
.
That
it
was
so
to
them
is
evident
in
the
23.
Levit:
27.
28.
29.
30.
Where
God
having
instituted
the
day
of
attonement
,
telleth
them
how
they
were
to
sanctifie
it
in
the
27
verse
,
to
wit
,
it
shall
be
an
holy
convocation
to
you
,
and
yee
shall
afflict
your
Soules
,
and
offer
an
offering
to
the
Lord
:
and
then
in
the
28
and
29
verses
he
bids
them
,
yee
shall
doe
no
worke
in
that
same
Day
,
and
what
's
the
reasons
why
,
it
followes
,
for
it
is
a
Day
of
atonement
to
make
an
atonement
for
you
before
the
Lord
.
For
whatsoever
Soule
it
is
that
shall
not
be
afflicted
in
that
same
Day
hee
shall
bee
cut
off
from
among
the
people
.
As
who
say
,
yee
have
other
matters
in
hand
(
then
worldly
busines
)
on
that
Day
,
which
yee
must
wholy
intend
,
and
therefore
surcease
such
things
and
such
imployments
as
may
take
you
of
from
such
matters
,
or
hinder
the
fitnes
of
your
hearts
in
them
(
which
is
a
thing
too
well
knowne
to
them
that
worship
God
in
spirit
,
how
that
a
small
carnall
imployment
is
found
oft
times
an
hurtfull
distraction
to
their
spirit
)
and
therefore
it
followes
in
the
30
verse
whatsoever
Soule
it
bee
that
doth
any
worke
on
that
same
Day
&c.
Which
is
a
lively
demonstration
of
the
nature
of
the
Sabbath
Rest
in
i●s
first
and
chiefe
respect
.
And
observe
by
the
way
,
how
here
at
large
,
as
in
the
fourth
Commandement
in
briefe
(
though
in
other
places
of
Scripture
it
also
is
manifested
at
large
)
God
first
layeth
downe
the
maine
sanctification
of
the
Sabbath
before
he
prescribe
the
meanes
.
Secondly
,
in
that
this
rest
is
so
farre
approved
of
God
as
it
conduceth
to
spirituall
labour
,
and
againe
spirituall
labour
is
no
where
condemned
though
it
bee
a
breach
of
rest
.
For
rest
(
take
it
as
it
was
primarily
intended
in
its
first
institution
,
without
the
intervening
holines
which
it
contracted
in
the
time
of
the
Iewes
)
is
no
ordinance
or
part
of
Gods
worship
abstractively
considered
,
for
so
it
neither
a●swereth
the
Antitype
nor
fulfilleth
the
commandement
,
but
relatively
,
for
it
relateth
to
Gods
solemne
worship
on
the
Sabbath
,
as
fasting
doth
to
prayer
,
upon
solemne
occasions
,
[
*
](A26468-e24100-b)
*
And
this
you
may
see
to
bee
Master
Breerewoods
opinion
in
his
second
tract
.
pag.
15.
The
commandement
of
the
Sabbath
(
saith
hee
)
enjoy●eth
.
1.
outward
worship
of
God
.
2.
Cessation
from
works
as
a
necessary
preparation
for
that
worship
,
that
as
thee
end
,
this
as
the
meanes
.
which
if
it
bee
used
is
no
part
of
prayer
,
and
yet
omitted
is
an
impeachement
to
it
,
because
joyntly
considered
it
is
an
ordinance
,
and
of
necessary
)
and
seasonable
use
at
that
time
:
And
as
in
fasting
wee
must
not
onely
fast
from
things
nourishing
(
reall
necessity
ever
excepted
)
but
much
more
from
things
pleasing
;
so
in
keeping
the
Sabbath
,
wee
ought
not
to
rest
onely
from
profitable
labours
,
but
more
especially
from
distracting
bodily
recreations
,
because
the
Sabbath
should
bee
both
our
full
delights
and
full
imployment
as
Heaven
shall
be
hereafter
:
For
the
commandements
being
Synecdochicall
,
as
therefore
in
the
commandements
touching
adultery
and
murder
the
thoughts
and
words
conducing
thereunto
are
forbidden
:
So
in
this
commandement
touching
the
Sabbath
,
as
works
are
forbidden
so
worldly
thoughts
whence
worldly
works
issue
(
as
adultery
from
lust
)
and
the
discourse
of
worldly
things
,
so
likewise
paritate
rationis
,
pleasure
must
needs
bee
included
;
For
labour
being
forbidden
as
an
impediment
,
consequently
therefore
whatsoever
proveth
an
impediment
is
forbidden
.
This
commandement
as
the
rest
being
Synechdochicall
.
And
thus
Musculus
least
(
saith
hee
)
God
should
seeme
to
speake
of
some
prophane
idlenes
,
hee
saith
not
remember
that
thou
keepe
the
Sabbath
day
,
but
that
thou
hallow
the
Sabbath-day
.
Now
to
hallow
(
saith
hee
)
that
day
is
to
make
the
rest
of
it
devout
,
holy
,
and
imployed
to
godly
exercises
,
whereby
the
mind
may
bee
instructed
,
exercised
,
and
grounded
in
things
concerning
godlines
.
And
Cyrill
(
quoted
by
Doctor
Heylyn
pag.
141.
)
in
Amos
8.
and
Gaudentius
Brixianus
speake
to
the
selfe
same
purpose
.
The
Iewes
(
saith
Gaudentius
)
neglecting
those
spirituall
duties
which
God
commanded
on
that
day
abused
the
Sabbath
rest
unto
ease
and
luxury
.
For
whereas
being
free
from
temporall
cares
(
saith
Cyrill
)
they
ought
to
have
imployed
that
day
to
spirituall
uses
,
and
to
have
spent
the
same
in
modesty
and
temperance
,
and
in
the
repetition
and
commenmoration
of
Gods
holy
Word
,
they
on
the
other
side
did
the
contrary
wasting
the
day
in
Gluttony
and
Drunkennes
and
idle
delicacies
.
And
whereas
you
would
bring
the
reason
which
God
alleadgeth
from
himselfe
in
the
commandement
to
make
it
good
:
That
to
rest
on
the
Sabbath
is
the
adequate
sanctification
,
with
this
I
would
have
you
compare
that
speech
of
Christ
(
who
by
your
owne
acknowledgement
was
Lord
of
the
Sabbath
)
I
will
have
mercy
and
not
sacrifice
;
where
hee
blameth
the
Iewes
,
notwithstanding
the
typicall
holines
of
this
rest
in
their
times
,
for
their
not
sanctifying
the
Sabbath
with
acts
of
mercy
,
through
their
superstitious
misprison
of
this
rest
.
Also
consider
how
that
God
intended
his
spirituall
service
and
worship
in
the
very
commandements
of
the
second
Table
,
much
more
then
in
those
of
the
first
.
Againe
I
oppose
hereunto
the
reason
which
God
giveth
from
his
owne
example
,
in
the
fourth
of
Deut.
to
wit
,
his
not
appearing
to
them
in
any
likeness
,
to
cry
downe
their
making
of
Images
to
worship
them
,
which
yet
is
no
argument
to
prove
that
their
not
making
of
Images
(
though
hee
was
to
bee
obeyed
and
imitated
therein
)
was
his
proper
worship
or
any
part
thereof
,
but
onely
in
a
negative
sense
,
which
doth
exclude
some
thing
but
conclude
nothing
.
And
therefore
that
which
Zanchy
saith
of
strangers
rest
is
proper
to
the
busines
in
hand
.
Isti
jubebantur
non
simpliciter
quiescere
,
sed
quiescere
ut
ipsi
suo
modo
Sabbatum
sanctificare
possent
.
[
*
](A26468-e24400-b)
*
Whereby
you
may
see
how
hee
se●v●th
your
turne
,
though
put
in
your
margent
.
This
(
suo
modo
)
is
of
different
sense
to
different
sorts
and
conditions
of
people
,
for
the
strangers
that
knew
not
the
true
worship
had
their
suo
modo
,
nay
and
the
Cattle
theirs
,
and
so
the
Iewes
that
knew
it
under
types
and
figures
had
also
their
suo
modo
,
and
so
have
wee
now
ours
.
And
indeed
if
that
rest
was
principally
respected
;
why
was
not
other
cattle
and
creatures
commanded
to
bee
kept
from
labouring
as
well
as
the
Oxe
and
the
Asse
:
Why
were
they
not
as
well
to
stoppe
up
the
Bee-hives
on
the
Sabbath-day
to
keepe
them
from
working
like
as
they
doe
in
Winter
,
to
preserve
them
from
destroying
;
But
wee
see
that
onely
the
labours
of
those
beasts
are
forbidden
,
which
might
bee
a
distraction
to
mans
better
imployments
and
sanctified
rest
;
which
appeareth
in
that
for
the
better
accommodating
us
to
holy
duties
(
as
for
the
hearing
of
a
Sermon
)
wee
may
interrupt
the
rest
of
our
Cattle
(
though
other
wayes
commanded
)
and
use
their
labour
on
that
day
;
as
in
the
example
of
the
Shunamite
,
2
Kings
4
22.
23.
Lastly
I
would
aske
you
wherein
wee
shall
sanctifie
our
everlasting
Sabbath
in
Heaven
,
whether
by
a
bare
resting
from
our
works
or
by
positive
worship
.
Surely
you
will
say
by
positive
worship
;
And
yet
I
deny
not
,
but
our
rest
will
bee
an
happy
meanes
thereunto
;
And
so
much
is
signified
now
by
our
Sabbaths
rest
:
For
such
as
is
the
Antitype
,
such
is
the
type
.
Thirdly
touching
your
proofe
cut
of
Ier.
17.
24.
I
answer
.
1.
That
the
reason
of
Gods
taxing
them
with
this
was
,
because
it
was
a
fault
most
obvious
(
as
may
appeare
in
that
amongst
other
workes
,
hee
instanceth
most
their
bearing
of
burthens
as
the
thing
most
frequent
and
abusive
)
so
doth
hee
complaine
of
their
prophaning
the
Sabbath
by
working
in
it
,
because
that
being
a
fault
most
obvious
they
would
bee
the
soonest
convinced
thereby
;
For
man
can
naturally
better
conceive
of
his
outward
grosse
and
sensitive
errours
,
then
of
his
spirituall
ones
,
which
notwithstanding
was
implyed
therein
.
Like
as
at
the
day
of
judgement
hee
will
judge
us
by
our
works
,
and
yet
therein
wee
shall
answer
for
our
infidelity
,
for
in
the
one
hee
involues
the
other
.
God
tooke
the
same
order
with
the
Iewes
under
the
Law
that
Christ
did
under
the
Gospell
,
that
is
,
still
to
blame
them
for
those
faults
which
were
either
most
apparant
or
most
proper
to
those
times
and
persons
;
knowing
that
if
they
failed
in
those
they
must
needs
faile
in
the
more
materiall
;
But
when
they
were
diligent
to
doe
the
outward
duty
,
and
neglected
the
inward
then
God
blameth
them
in
that
respect
also
:
As
wee
may
see
by
that
which
hee
telleth
them
touching
their
sacrifices
,
how
that
hee
that
sacrificed
a
sheepe
,
was
as
if
hee
cut
of
a
dogs
necke
:
whereas
had
they
neglected
to
have
sacrificed
hee
would
first
have
called
on
them
for
his
outward
service
;
because
without
that
the
inward
could
not
bee
performed
:
So
of
the
Sabbath-rest
;
hee
must
first
bring
them
from
prophaning
the
Sabbath
,
before
hee
could
bring
them
to
a
due
sanctifying
of
it
:
For
except
they
made
good
their
bodily
rest
,
according
to
the
commandement
,
they
could
never
meditate
rightly
their
rest
in
Heaven
.
Againe
in
the
second
place
,
I
say
,
that
though
God
in
this
17.
Ier:
did
thus
sharpely
reprove
their
prophaning
the
Sabbath
by
working
,
yet
hee
never
meant
that
in
resting
consisted
its
chiefest
sanctification
,
as
may
appeare
by
the
58.
of
Isa.
13.
Which
Master
Calvin
in
his
institutions
upon
the
fourth
commandement
bringeth
to
prove
that
we
were
to
rest
from
our
works
that
day
,
that
God
might
worke
his
works
in
us
,
and
that
the
Prophets
did
call
backe
the
Iewes
from
thinking
themselves
discharged
by
their
carnall
rest
.
In
the
third
place
I
answer
,
that
this
rest
being
a
transcendent
type
,
and
of
speciall
sanctitie
in
those
times
,
could
not
bee
neglected
,
no
not
in
the
letter
of
it
,
without
grosse
prophanation
of
the
Sabbath
,
besides
the
injury
done
to
the
usefull
signification
of
it
;
because
that
then
it
was
a
part
of
the
Sabbaths
sanctification
,
I
meane
,
of
its
very
positive
sanctification
:
And
therefore
had
God
just
cause
to
complaine
his
Sabbaths
were
not
sanctified
,
when
they
were
so
notoriously
prophaned
.
Fourthly
,
now
I
come
to
speake
to
your
third
proofe
touching
the
prophanation
of
the
Sabbath
;
which
is
say
you
by
working
,
to
which
I
answer
.
First
,
that
a
man
by
working
(
if
it
bee
seasonable
)
sanctifieth
the
Sabbath
,
and
againe
by
resting
,
if
it
bee
carnall
and
unfruitfull
,
he
may
prophane
it
.
Secondly
,
to
argue
from
the
prophaning
to
the
sanctifying
is
no
good
argument
,
as
because
works
prophane
it
,
therefore
rest
onely
sanctifieth
it
.
It
may
as
well
bee
argued
from
the
second
commandement
,
that
hee
that
doth
not
make
Images
to
bow
to
them
,
is
consequently
a
true
worshipper
of
God
.
For
though
it
bee
most
true
,
that
every
one
,
that
resteth
not
from
worldly
imployments
on
the
seaventh
day
,
doth
prophane
the
Sabbath
and
breake
the
commandement
.
Yet
on
the
contrary
,
every
one
that
doth
rest
cannot
bee
said
to
sanctifie
it
,
no
more
then
every
one
,
that
doth
not
make
Images
to
bow
to
them
,
may
bee
said
to
worship
God
aright
,
and
yet
every
one
that
doth
make
Images
to
bow
to
them
,
doth
prophane
the
true
worship
of
God
.
So
Master
Hisdersham
,
to
keepe
a
bodily
rest
on
that
day
from
all
our
owne
works
is
but
the
outside
of
the
commandement
,
and
concerneth
onely
the
outward
man
,
and
the
outward
and
bodily
observation
of
the
fourth
commandement
(
which
,
as
the
whole
Law
,
is
spirituall
)
and
may
bee
performed
by
a
man
which
hath
no
truth
of
Grace
in
him
at
all
.
Thus
also
Musoulus
on
the
fourth
commandement
after
hee
hath
shewne
how
those
words
of
the
commandement
(
Thou
shalt
in
it
doe
no
manner
of
worke
)
doe
forbid
all
manner
of
lets
which
may
hinder
the
sanctifying
of
the
Sabbath
,
because
(
saith
hee
)
that
is
to
bee
done
not
with
a
patched
mind
,
but
with
all
our
indeavour
,
and
with
a
whole
mind
.
In
his
conclusion
,
speaking
against
such
as
prophane
the
Sabbath
by
licentiousnes
,
the
very
cattle
(
saith
hee
)
doe
use
the
Sabbath-day
better
then
wee
,
which
though
they
doe
nothing
towards
the
sanctifying
of
it
,
yet
their
rest
is
so
farre
forth
to
bee
preferred
,
that
they
doe
nothing
whereby
the
holy
rest
is
prophaned
and
defiled
,
and
the
eyes
of
Gods
Majesty
offended
.
As
concerning
the
proofe
you
bring
to
backe
this
last
argument
withall
,
to
wit
,
the
example
of
Gods
severe
punishing
worke
though
but
a
small
one
,
when
yet
sins
and
other
things
which
might
seeme
more
to
prophane
it
were
passed
over
,
I
answer
:
First
,
that
God
was
curious
in
maintaining
in
violate
their
discipline
in
their
dayes
,
which
was
then
both
his
owne
ordinance
and
the
proper
meanes
of
their
instruction
(
for
shadowes
were
then
substances
)
so
that
if
they
were
remisse
in
observing
to
doe
the
type
,
such
as
was
this
rest
,
they
sinned
both
against
God
and
their
owne
soules
,
and
under
went
a
double
guilt
of
punishment
and
losse
,
like
as
wee
,
under
the
Gospell
▪
doe
sin
more
in
not
beleeving
in
Christ
,
then
in
breaking
the
whole
Law
.
Secondly
,
I
say
,
that
God
was
the
severer
in
menacing
and
punishing
this
,
because
else
they
would
have
beeue
apter
to
thwart
it
,
judging
of
it
rather
by
matter
of
fact
,
then
by
matter
of
duty
or
command
,
which
I
thinke
was
a
notable
aggravation
of
his
sin
that
gathered
stickes
,
judging
the
offence
by
the
thing
;
As
its
like
Adam
did
(
and
as
you
doe
afterward
)
when
hee
ate
the
apple
,
which
happily
God
fore
seeing
imposed
the
greater
judgement
to
over-awe
him
.
And
this
Sabbath-rest
(
as
that
of
eating
the
apple
)
not
being
a
Law
written
in
the
conscience
,
and
therefore
they
not
having
their
conscience
so
lively
in
that
as
in
other
sins
,
had
need
of
the
stronger
barre
to
keepe
them
of
from
breaking
it
.
Thirdly
,
this
instance
you
give
was
whilest
they
were
in
the
wildernes
(
as
the
Scripture
phraseth
it
Num.
15.
32.
)
when
the
type
was
more
lively
and
significative
,
and
they
better
in
abled
to
observe
it
,
and
therefore
was
the
sin
so
much
the
more
offensive
and
presumptuous
,
and
consequently
worthy
of
severer
punishment
.
[
*
](A26468-e24850-b)
*
Hee
himselfe
typifying
that
the
neglect
of
Gods
rest
brings
certaine
and
unavoidable
ruine
.
Which
you
never
read
of
,
to
bee
executed
after
they
came
out
of
the
wildernes
,
and
yet
were
their
prophanations
in
regard
of
their
works
farre
greater
.
As
for
the
mans
carrying
of
his
bed
,
I
answer
to
it
two
things
.
First
,
that
it
was
no
breach
of
the
Sabbath
,
but
a
manifestation
of
the
miracle
by
a
lawfull
action
(
I
meane
lawfull
though
Christ
had
not
commanded
it
)
being
necessary
,
because
happily
hee
had
never
a
one
else
(
being
a
poore
man
)
to
ly
on
at
night
:
Or
els
in
his
absence
his
bed
might
have
beene
wronged
or
stolne
.
[
*
](A26468-e24890-b)
*
See
pa●alell
to
this
Matth.
9.
6.
And
put
case
hee
had
left
it
and
in
his
absence
it
had
beene
stolne
,
and
hee
meeting
the
theife
,
the
theife
threw
it
downe
and
runne
away
,
might
not
hee
in
your
opinion
have
then
taken
it
up
and
carried
it
home
?
And
why
then
might
not
hee
lawfully
carry
it
home
before
to
prevent
stealing
,
as
after
it
was
stolne
:
And
wee
have
reason
to
beleeve
it
to
bee
commanded
by
Christ
to
one
of
these
ends
:
For
it
is
like
hee
was
poore
or
had
no
body
to
watch
it
,
nor
yet
to
carry
it
for
him
;
for
then
hee
might
have
had
some
man
to
have
put
him
into
the
Poole
when
the
water
was
troubled
,
but
hee
had
none
.
In
like
case
I
appeale
to
your
opinion
whether
you
thinke
it
a
breach
of
the
Sabbath
▪
for
a
Iew
in
his
Sabbath-dayes
journey
finding
a
cloake-bagge
or
a
bagge
of
money
,
to
take
it
up
and
carry
it
away
least
if
hee
leave
it
there
till
the
next
day
,
to
avoide
carriage
on
the
Sabbath
,
another
that
hath
as
little
right
to
it
as
hee
,
find
it
and
carry
it
for
him
.
Secondly
I
answer
,
that
Christ
neither
could
nor
did
command
him
to
breake
the
Sabbath
or
prophane
it
.
First
,
I
say
hee
could
not
,
for
that
tye
which
the
Law
hath
upon
us
,
by
the
condition
of
our
nature
,
because
wee
are
borne
under
it
;
it
had
upon
Christ
by
the
condition
of
his
office
and
voluntary
susception
because
hee
was
made
under
it
:
So
that
it
behoved
him
to
fulfill
all
righteousnes
:
And
therefore
hee
is
said
in
that
respect
to
have
beene
obedient
to
his
parents
,
though
hee
were
not
onely
the
Son
of
Mary
but
the
Lord
of
Mary
:
Therefore
when
Scripture
denieth
all
sin
to
have
beene
in
him
,
it
implieth
that
hee
was
exactly
conformable
to
the
Law
,
in
doing
all
that
it
requires
,
and
in
leaving
undone
all
that
it
forbids
.
Secondly
,
I
say
hee
did
not
,
upon
that
reason
which
you
alleage
,
to
wit
,
as
being
Lord
of
the
Sabbath
:
For
1.
Though
indeed
hee
was
Lord
of
the
Sabbath
,
yet
in
his
humane
nature
,
wherein
hee
was
under
the
Law
,
hee
was
not
to
shew
his
foveraigne
authority
to
the
breach
of
any
part
of
it
,
either
morall
or
ceremoniall
,
for
so
it
behoved
him
to
fulfill
all
righteousnes
.
Secondly
,
that
place
of
Scripture
whence
you
borrow
your
reason
is
mistaken
by
you
;
For
those
words
,
the
Son
of
man
is
Lord
even
of
the
Sabbath-day
,
doe
not
intend
that
Christ
is
Lord
of
it
as
you
meane
,
for
him
to
keepe
or
breake
it
at
pleasure
;
But
Son
of
man
signifieth
mankind
,
as
is
evident
.
1.
by
comparing
the
27.
and
28.
verses
of
the
second
of
Mar.
The
27.
verse
saith
,
The
Sabbath
was
made
for
Man
,
and
not
Man
for
the
Sabbath
,
and
then
in
the
28.
verse
it
followeth
with
this
word
of
coherence
,
therefore
the
Son
of
Man
is
Lord
&c.
where
the
one
and
the
other
doe
intend
man
in
genere
and
for
Christ
if
you
will
secondly
because
that
in
that
action
it
was
not
Christ
himselfe
that
Lorded
it
over
the
Sabbaths-rest
,
but
his
Disciples
,
for
though
it
was
done
in
his
service
yet
not
by
his
commands
as
you
reason
,
but
of
themselves
for
the
releife
of
their
necessity
.
But
to
conclude
I
see
not
then
by
these
arguments
how
your
first
[
*
](A26468-e25030-b)
*
To
wit
in
the
sense
.
proposition
can
be
made
good
.
For
if
so
bee
rest
sanctifieth
the
Sabbath
then
doth
man
and
beast
sanctifie
it
alike
,
then
is
there
no
difference
betweene
the
stranger
and
the
Israelite
,
nor
betweene
the
Israelite
and
his
oxe
.
If
you
had
said
that
not
resting
in
the
prophaning
of
the
Sabbath
,
as
bowing
to
Images
is
the
prophaning
of
Gods
worship
wee
had
easily
agreed
:
But
that
by
the
sense
of
the
fourth
commandement
it
is
properly
or
principally
[
*
](A26468-e25090-b)
*
Though
occasionally
and
by
accident
I
acknowledge
it
to
be
a
part
of
the
Sabbaths
sanctification
in
the
〈◊〉
of
the
Iewes
.
the
sanctifying
of
the
Sabbath
,
I
can
no
more
yeild
you
,
then
that
not
bowing
to
Images
is
properly
or
principally
the
worship
of
God
by
the
sense
of
the
second
commandement
.
Ohi.
But
you
will
say
,
is
not
Gods
commandement
kept
in
both
these
,
when
they
doe
not
bow
to
Images
,
and
when
they
doe
not
labour
but
rest
.
Ans.
I
answer
that
the
things
,
which
the
commandements
properly
and
principally
strike
at
are
not
observed
thereby
;
For
these
are
rather
preventions
of
Gods
dis-worship
then
any
parts
of
his
worship
;
And
hee
that
knoweth
these
commandements
aright
,
knoweth
they
intend
doing
as
well
as
not
doing
:
And
therefore
hee
that
out
of
a
good
conscience
forbeareth
to
doe
the
one
(
wherein
indeed
he
negatively
keepeth
the
commandement
)
will
by
vertue
of
the
same
conscience
set
you
the
other
.
For
otherwise
hee
should
give
but
a
poore
account
to
his
Master
at
the
last
day
,
who
when
hee
asketh
him
what
hee
hath
done
,
answereth
him
with
what
hee
hath
not
done
,
and
when
hee
asketh
him
an
account
how
hee
hath
imployed
his
Sabbaths
,
and
what
glory
and
worship
hee
hath
done
him
in
them
,
hee
answereth
him
,
I
never
prophaned
thy
Sabbaths
with
bodily
labour
but
alwayes
rested
on
that
day
,
neither
did
I
ever
bow
to
an
Image
,
surely
his
wayes
shall
bee
as
his
that
hid
the
talent
in
a
napkin
,
for
hee
hath
reason
to
looke
for
no
better
,
thinking
of
God
as
hee
did
,
that
hee
was
hard
in
his
commandements
and
therefore
hee
kept
them
as
hardly
in
the
negative
and
not
in
the
affirmative
.
[
*
](A26468-e25190-b)
*
Whereas
Bishop
Lake
in
his
Sermons
pag.
213.
saith
,
that
negatives
are
but
to
attend
affirmatives
and
God
doth
not
reward
the
ferbearance
of
●vill
but
the
doing
of
good
.
Master
Dod
pag.
74.
saith
,
one
may
forbeare
the
sins
of
the
second
commandement
,
and
yet
bee
a
damnable
breaker
of
that
commandement
:
for
God
commands
not
onely
to
turne
from
dumbe
Idols
,
but
also
that
wee
should
serve
the
true
and
living
God
1
Thes.
1.
9.
else
such
are
as
well
guilty
of
the
breach
of
this
Law
as
Idolaters
,
they
for
doing
that
they
should
not
wee
for
not
doing
that
wee
should
.
So
of
the
fourth
commandement
.
And
for
authority
sake
take
notice
what
Thomas
Aquinas
saith
to
this
purpose
.
In
the
observance
of
the
Sabbath
saith
hee
two
things
are
to
bee
considered
,
one
whereof
as
the
end
,
and
this
is
,
that
man
bee
vacant
to
divine
things
,
which
is
signifi●d
in
that
which
hee
saith
(
remember
that
thou
sanctifie
the
Sabbath
.
)
for
those
are
said
to
bee
sanctified
in
the
Law
which
are
applied
to
divine
worship
;
But
the
other
is
the
cessation
of
works
signified
when
it
〈◊〉
added
,
on
the
seaventh
day
of
the
Lord
thy
God
thou
shalt
not
doe
any
work●
.
And
againe
saith
hee
Spirituall
works
are
not
forbidden
on
the
Sabbath-day
,
for
therefore
doth
a
man
abstaine
from
other
works
on
that
day
,
that
hee
might
bee
vacant
to
works
pertaining
to
the
service
of
God
.
And
saith
hee
yet
further
,
servile
works
as
they
respect
either
the
service
of
sin
,
or
the
service
of
man
doe
contrary
the
observan●e
of
the
Sabbath
,
in
so
much
as
they
hinder
mans
application
to
divine
things
.
For
a
closure
to
perswade
the
spiritualizing
of
the
Sabbath
observe
what
one
speaking
of
the
word
remember
as
it
is
prefixed
to
the
fourth
commandement
,
saith
.
To
remember
the
keeping
of
the
Sabbath
(
saith
hee
)
is
so
to
keepe
it
in
mind
as
to
prevent
worldly
busines
falling
on
that
day
,
to
desire
after
it
,
to
prepare
for
it
;
to
delight
and
glory
in
it
,
as
wee
doe
in
those
things
wee
keepe
much
in
remembrance
:
for
when
hee
speaks
▪
of
remembrance
hee
cals
on
us
for
such
affections
and
actions
as
become
remembrance
,
therefore
when
God
bids
you
remember
the
Sabbath
hee
commands
you
to
desire
it
;
Thus
David
still
explain●
himselfe
by
the
word
remember
in
the
Psalmes
as
Psalme
44.
4.
and
in
other
places
.
For
it
is
a
rule
amongst
the
Hebrewes
in
e●pounding
of
Scripture
,
that
verb●
se●su●
cum
affect●●
〈…〉
so
that
by
remembring
the
Sabbath
wee
should
desire
it
,
delight
in
it
,
and
account
the
busines
and
imployment
thereof
honourable
to
us
,
glorifying
God
in
the
consecrating
it
to
him
,
being
joyfull
in
it
and
the
duties
of
it
,
both
as
the
soules
market
day
to
provide
it
necessaries
,
like
as
the
Husband
man
is
glad
of
the
market
to
buy
and
sell
in
,
and
as
the
soules
holy-day
for
to
procure
it
refreshing
;
as
Schoole-boies
joy
in
a
play-day
,
and
not
bee
weary
of
the
day
nor
heavily
doe
the
dutie●
of
it
.
Broad
.
CHAP.
V.
1.
The
Sabbath
was
a
shadow
.
SAint
Paul
in
his
second
Chapter
of
the
Epistle
to
the
Coloss.
hath
these
words
,
Let
no
man
judge
you
in
Meat
,
or
Drinke
,
or
in
respect
of
an
holy
Day
,
or
of
the
new
Moone
,
1.
Because
St.
Paul
useth
another
word
which
doth
most
properly
signifie
the
festivall
Dayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
Vnles
by
Sabbaths
in
this
place
the
weekly
Sabbaths
be
meant
,
[
*
](A26468-e27220-b)
*
Vide
Tract●
de
Sab.
cap.
2.
erg
:
1.
wee
have
not
the
least
warrant
in
Gods
word
for
working
on
the
Iewes
Sabbath
.
The
Sabbatarians
heretofore
might
with
more
colour
have
put
of
any
Text
then
this
.
3.
Taking
it
for
granted
that
wee
〈◊〉
not
keepe
the
Iewes
Sabbath
,
how
it
is
credible
that
S.
Paul
being
Christs
only
Doctour
about
Dayes
,
4.
Thus
it
is
taken
by
very
many
great
Divines
S.
Aug:
termeth
the
Sabbath
Sacramentum
ambratile
spir:
&
lit
:
cap
:
14.
Calvin
speaking
of
the
fourth
Commandement
sayth
umbratile
veteres
nuncupare
solent
,
so
that
it
seemeth
the
Fathers
generally
for
Sabbaths
here
understood
the
Weekely
Sabbaths
,
and
therefore
tearmed
the
fourth
Commandement
umbratile
shadowish
.
5.
I
know
no
more
but
two
or
three
in
Print
who
take
it
otherwise
,
and
all
that
they
can
say
,
is
that
it
is
Sabbaths
in
the
plurall
number
,
Besides
this
Text
Coloss:
2.
There
are
other
pregnant
enough
to
prove
,
that
the
Sabbath
was
a
shadow
,
Type
or
Ceremony
,
as
that
Exod:
31.
13.
and
and
the
like
may
be
gathered
by
Heb:
4.
[
*
](A26468-e27530-b)
*
See
what
I
have
written
of
this
Text●●
my
questions
.
but
of
these
Texts
more
shall
bee
said
hereafter
.
Answer
.
1.
However
there
may
be
another
word
used
to
signifie
Festivall
Dayes
,
yet
you
cannot
deny
,
but
it
is
frequent
to
name
their
festivalls
,
Sabbaths
:
Because
of
the
Rest
and
analogy
which
they
had
common
with
the
Weekly
Sabbath
.
[
*
](A26468-e27590-b)
*
Like
as
Magistrates
are
called
Gods
,
though
there
be
other
words
to
signify
them
.
And
such
is
the
sence
of
this
Text
,
as
may
probably
appeare
by
these
following
reasons
which
you
so
slightly
evade
.
1.
Because
it
is
Sabbaths
in
the
plurall
number
,
for
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
where
it
signifieth
the
Weekely
Sabbath
,
and
not
the
Weeke
it selfe
,
is
for
most
part
either
expressed
in
the
singular
number
,
or
if
in
the
plurall
,
then
it
is
joyned
with
a
word
singular
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
after
this
manner
it
is
also
every
where
translated
both
in
English
and
Latine
,
but
in
this
2.
Coloss:
16.
there
are
none
of
all
these
.
2.
Because
Sabbaths
are
adjoyned
with
such
things
(
in
this
place
of
the
Coloss:
)
which
are
indisputably
abrogative
and
meerly
Iewish
,
[
*
](A26468-e27700-b)
*
Such
as
are
termed
in
the
14
verse
the
handwriting
of
ordinances
,
and
in
the
17
verse
are
termed
the
shadowes
of
such
things
to
come
,
whose
body
is
of
Christ
,
that
is
,
which
are
fulfilled
in
Christ
,
and
whose
significations
end
when
hee
commeth
.
But
we
know
the
signification
(
as
you
your selfe
confesse
out
of
4.
Heb:
)
of
the
Sabbaths
Rest
is
Heaven
,
our
Rest
there
which
remaineth
unfulfilled
yet
to
the
People
of
God
as
the
same
4.
Heb:
sheweth
.
and
therefore
are
these
the
likelier
to
be
such
.
For
as
Dr.
Andrewes
saith
of
the
Sabbath
,
how
that
it
had
beene
folly
to
have
put
a
ceremoniall
Law
amongst
the
Morall
;
so
say
I
in
this
case
,
that
it
were
strange
if
God
,
who
is
the
God
of
order
and
not
of
confusion
,
should
by
his
Apostle
in
this
place
mixe
one
of
the
ten
Morall
Commandements
with
the
hand
writing
of
Ordinances
,
things
meerely
ceremoniall
and
abrogated
.
To
which
two
Reasons
I
adde
these
which
follow
.
1.
The
Apostle
himselfe
did
condescend
to
keepe
the
Weekely
Sabbath
with
the
Iewes
(
not
only
for
a
time
,
as
he
did
some
of
the
Iewish
Holy-dayes
as
also
their
other
rites
,
but
at
all
times
and
in
all
places
as
occasion
offered
)
as
being
a
thing
of
a
different
nature
from
their
Sabbaths
which
he
taught
.
2.
These
three
Holy-dayes
,
New-moones
and
Sabbaths
are
but
(
as
I
may
so
say
)
Synonimies
in
sence
signifying
as
it
were
one
and
the
same
thing
,
in
the
intention
of
the
Apostle
by
divers
expressions
:
for
were
not
New
moones
Holy-dayes
,
and
Holy-daies
Sabbaths
,
so
that
if
you
disp●●e
from
a
seeming
Tautology
you
may
as
well
argue
against
New-moones
as
Sabbaths
.
And
I
would
know
why
Holy-daies
and
Sabbaths
may
not
be
as
well
one
and
the
same
in
this
place
of
the
Coloss:
as
in
the
58.
Isa:
13.
both
of
them
in
the
one
place
signifying
the
Weekely
Sabbath
,
and
in
the
other
place
the
Iewish
Sabbaths
.
Which
Synominy
doth
the
rather
appeare
from
that
4.
Gal:
16
(
which
is
the
same
in
effect
with
this
of
the
Coloss:
)
where
the
Apostle
by
Dayes
,
Moneths
,
Times
and
Yeares
,
meaneth
things
of
the
same
nature
and
Ordination
,
to
wit
,
the
Iewish
abrogated
Types
and
Ceremonies
such
as
begun
with
Mans
Fall
(
or
rather
with
Moses
)
and
ended
with
Christs
Resurrection
(
unto
which
the
converted
Gentiles
did
too
much
adhere
)
not
such
as
began
in
Paradice
,
and
shall
end
in
Heaven
.
But
whereas
it
may
bee
objected
:
that
doubtlesse
had
not
the
Apostle
intended
all
Sabbaths
in
the
word
plurall
,
he
would
have
made
some
particular
exception
of
the
Weekely
Sabbath
,
considering
how
considerable
it
was
so
to
do
,
if
he
would
have
had
the
Weekely
Sabbath
to
bee
understood
to
bee
still
of
force
.
To
this
I
answer
.
That
the
first
Day
of
the
Weeke
or
Lords
Day
having
taken
footing
among
the
convert
Gentiles
to
whom
the
Apostle
wrote
,
he
might
with
lesse
scruple
use
the
word
Sabbaths
absolutely
without
exception
;
considering
that
all
Sabbaths
(
eo
nomine
)
were
outlawed
.
Though
now
as
the
case
stands
we
in
these
times
are
forced
to
re-assume
the
name
Sabbath
(
not
thereby
to
shoulder
out
the
more
worthy
name
of
Lords
Day
,
but
)
to
vindicate
the
authority
of
the
fourth
Commandement
,
and
to
testify
our
judgements
touching
the
new
Sabbath
;
like
as
the
primitive
times
are
reported
to
take
up
the
wearing
of
the
Crosse
to
testifie
their
profession
and
Confession
of
a
Crucified
Christ
against
their
opposers
.
2.
To
your
second
Reason
I
answer
.
That
our
warrant
to
worke
on
the
Iewes
seaventh
Day
is
the
fourth
Commandement
,
which
proportioneth
us
out
sixe
Dayes
for
our
worldly
affaires
,
and
the
seaventh
for
an
holy
rest
,
which
is
the
totall
and
morall
sence
and
summe
of
that
Commandement
,
and
which
wee
still
observe
,
the
order
being
occasionall
and
temporary
,
but
the
number
morall
and
perpetuall
,
as
I
have
proved
before
.
And
therefore
the
Apostles
did
imply
a
nullity
of
the
one
by
the
bringing
in
of
the
other
,
according
to
the
nature
of
the
Commandement
and
the
Prophecy
of
Isaiah
65.
16.
So
that
if
you
thinke
it
meet
to
retaine
the
Lords
Day
in
our
Church
(
as
you
do
in
your
premonition
)
then
must
you
grant
the
order
to
be
changed
.
For
it
was
never
the
Apostles
meaning
nor
in
their
power
,
when
God
by
a
perpetuall
Law
from
the
beginning
had
given
us
sixe
Dayes
for
labour
and
destined
the
seaventh
to
an
holy
Rest
,
to
have
turned
it
into
five
Dayes
labour
and
two
Dayes
Rest.
For
amongst
the
Iewes
,
when
Holy-dayes
were
so
frequent
,
there
was
never
any
weekely
Holy
day
ordayned
,
to
go
cheeke
by
jole
with
the
Sabbath
,
but
either
Monethly
or
Yearely
.
So
that
as
Moses
his
Serpent
eate
up
the
Sorcerers
,
so
hath
our
seaventh
Day
eaten
up
theirs
.
[
*
](A26468-e28170-b)
*
As
the
Apostle
sayth
in
another
case
,
2
Cor:
3.
10.
Even
that
which
was
made
glorious
had
no
glory
in
this
respect
,
by
reason
of
the
glory
which
excelleth
.
Generatio
unius
est
corruptio
alterius
.
Our
new
Heaven
and
new
Earth
have
given
us
a
new
Sabbath
and
new
Rest.
For
old
things
are
passed
away
,
and
all
things
are
become
new
.
3.
To
your
third
reason
I
answer
.
That
Paul
in
like
case
speaketh
in
divers
places
of
Ministers
maintenance
,
and
yet
saith
never
a
word
to
cleare
the
controversy
of
Tythes
,
whether
they
bee
or
bee
not
Iure
divino
,
but
he
preacheth
the
substance
,
to
wit
,
a
meet
maintenance
to
be
necessary
.
So
in
Pauls
discourse
of
times
and
Dayes
(
as
also
of
other
things
)
although
he
satisfy
not
our
Fancies
,
who
cannot
see
af●rre
of
,
yet
doth
he
answer
the
will
of
the
Holy
Ghost
,
who
for
reasons
whereof
wee
are
uncapable
spareth
to
doe
what
wee
expect
.
And
indeed
the
reason
of
Pauls
not
Preaching
the
Sabbaths
alteration
might
be
because
it
was
neither
safe
nor
convenient
.
For
it
must
needes
have
given
great
offence
to
the
Iewes
,
(
seeing
it
had
a
place
amongst
the
morall
Commandements
)
who
were
so
precise
in
the
punctisioes
of
times
,
as
that
they
would
have
beene
of
your
opinion
,
that
either
their
seaventh
Day
or
none
was
morall
:
and
so
would
have
taken
advantage
to
vilifie
his
doctrine
,
as
if
he
had
gone
about
to
overthrow
as
well
the
Morall
as
Ceremoniall
Law
;
the
sun
shine
of
the
Gospell
being
too
bright
for
their
weake
Eyes
to
behold
all
at
once
.
And
therefore
the
Apostle
,
condescending
to
their
infirmities
,
chose
rather
to
insinuate
the
Lords
Day
t●citly
by
his
practice
,
then
by
his
doctrine
.
For
so
i●
behoved
him
in
those
times
,
wherein
hee
became
all
to
all
that
he
might
win
some
.
And
therefore
did
he
take
occ●●●on
on
the
I●●ish
Sabbaths
to
Prea●h
the
Gospell
in
their
Synagogues
,
when
yet
wee
see
how
that
privately
hee
sanctified
the
Lords
Day
with
Ch●istians
.
Therefore
I
conclude
that
this
Scripture
is
nothing
concerning
the
Weekely
Sabbath
(
whereof
he
writeth
nothing
at
all
directly
for
the
reasons
aforesaid
)
but
of
the
Iewish
Ceremoniall
Sabbaths
which
hee
must
needs
cry
downe
,
if
he
set
up
Christ
.
The
shadow
must
vanish
,
when
the
substance
comes
in
place
.
And
of
this
the
converted
Iewes
were
mostly
as
well
perswaded
without
offence
as
the
converted
Gentiles
.
But
of
this
sort
was
not
the
Weekely
Sabbath
,
as
I
have
proved
elsewhere
,
and
as
further
is
evident
from
the
92.
Psal:
which
is
dedicated
to
the
Sabbath
Day
,
but
none
of
the
rest
of
the
Psalmes
to
any
of
the
legall
Ceremonies
,
from
which
I
may
thus
reason
.
That
seeing
the
Booke
of
the
Psalmes
,
was
ordained
for
the
consolation
of
the
militant
Church
unto
the
Worlds
end
,
(
as
may
appeare
by
the
Apostles
exhortation
)
it
seemeth
not
consonant
to
reason
,
that
a
part
of
Gods
perpetuall
worship
should
be
dedicated
to
a
temporary
Ceremony
.
To
your
fourth
and
fifth
I
answer
,
that
how
the
Sabbath
is
said
to
be
shadowish
,
wee
have
shewne
before
,
and
shall
have
more
occasion
hereafter
to
enlarge
it
.
Amongst
those
two
or
three
which
justifie
the
morality
of
the
Sabbath
.
I
would
have
you
take
in
Dr.
Andrewes
in
his
exposition
of
the
fourth
Commandement
,
and
Mr.
Hooker
in
his
Eccles:
Pol
:
and
Bishop
Hell
whom
I
have
already
alleadged
.
Broad
.
2.
The
Sabbath
was
a
shadow
from
the
beginning
.
FOr
Gods
very
Resting
was
Typicall
as
appeareth
Heb:
4.
4.
observe
that
the
Apostle
there
speaketh
os
the
seaventh
Day
as
rested
upon
by
God
,
and
not
as
sanctified
by
him
or
enjoyned
to
be
sanctified
by
Man
,
so
that
the
seaventh
Day
then
became
a
Type
when
God
rested
therein
,
the
seaventh
Day
in
order
if
not
in
time
before
it
was
sanctified
was
Gods
rest
,
and
Consequently
a
shadow
of
the
Rest
remaining
to
the
People
of
God
.
Consider
further
that
it
doth
not
appeare
by
the
Scripture
when
the
Sabbath
became
a
shadow
;
and
which
was
the
first
Sabbath
that
was
such
if
the
first
of
all
were
not
.
Againe
that
all
other
shadowes
and
Types
were
such
from
their
first
institution
.
If
any
thinke
there
was
no
shadow
or
Ceremony
of
Christ
before
Sin
.
Ans:
Suppose
that
before
there
had
beene
no
shadow
or
Type
at
all
,
yet
might
the
Sabbath
bee
a
shadow
or
Type
from
the
beginning
thereof
,
for
it
is
very
profitable
that
Adam
fell
the
Day
before
.
Againe
though
there
were
no
Ceremony
of
Christ
before
Sinne
,
yet
might
there
be
a
shadow
of
things
to
come
,
that
now
shall
be
exhibited
by
Christ
,
which
had
not
Adam
sinned
God
would
have
exhibited
by
himselfe
.
There
were
it
seemes
three
Types
or
shadowes
in
the
beginning
,
Paradice
,
the
Tree
of
Life
,
and
the
seaventh
Day
Gods
Rest
,
of
the
comfort
of
all
which
Adam
for
his
Sinne
was
deprived
.
But
afterwards
God
being
mercifull
to
the
posterity
of
Abraham
they
had
the
same
Sabbath
,
Mannah
for
the
Tree
of
Life
,
and
the
Land
of
Canaan
for
Paradice
,
which
was
as
it
were
another
Paradice
,
and
a
figure
also
of
the
Kingdome
of
Heaven
.
Answer
.
In
the
4.
of
Hebrewes
it
is
beyond
the
Apostles
scope
to
treate
upon
the
sanctification
of
the
Sabbath
,
for
that
there
he
only
disputeth
upon
the
typicall
use
of
it
.
So
that
thence
I
easily
grant
you
the
significary
or
typicalnes
of
the
Sabbaths
rest
even
from
the
beginning
:
so
you
take
it
not
in
a
Iewish
sence
as
abrogative
by
Christ
his
first
comming
:
for
though
Christ
then
came
to
destroy
the
ceremoniall
Law
,
yet
came
hee
to
fulfill
the
Morall
Law
,
in
which
the
Sabbath
hath
his
seate
,
and
whose
typicalnes
doth
not
so
properly
relate
to
Christ
,
or
to
our
present
Rest
in
him
,
as
to
our
Rest
in
Heaven
,
[
*
](A26468-e28860-b)
*
As
appeareth
in
the
4
Hev
:
where
by
Gods
6
Dayes
worke
and
re●ting
on
the
seaventh
i
,
signified
the
travell
of
Mans
Life
,
and
his
Rest
in
Heaven
,
if
he
be
of
the
People
of
God
,
and
thus
hath
eveu
Christ
himselfe
rested
before
us
(
as
is
there
also
specified
)
is
partaker
,
as
well
as
procurer
of
the
benefit
of
this
Type
.
which
in
Innocency
wee
were
capable
of
without
him
,
although
that
now
our
capacity
and
interest
in
that
Rest
being
lost
,
and
only
recovered
in
and
through
Christ
,
it
may
by
accident
referre
to
Christ
(
as
the
Tree
of
Life
is
made
to
doe
.
)
because
he
is
become
our
Intermedium
to
that
Rest
which
yet
at
first
it
signified
without
him
,
and
thus
is
Marriage
made
a
Type
of
Christ
,
and
his
Church
,
which
in
Innocency
was
properly
a
Type
of
the
Vnion
and
Vnity
betweene
God
and
his
Church
immediately
till
sinne
made
a
divorce
,
and
therefore
are
they
not
as
other
Types
occasionally
taken
up
and
occasionally
laid
downe
,
but
begun
(
as
I
may
say
)
before
Christ
,
and
shall
end
after
him
,
that
is
,
when
hee
shall
give
up
his
Kingdome
into
the
hands
of
his
Father
,
to
whom
the
Creation
being
appropriated
,
this
Type
of
the
Sabbath
being
grounded
thereupon
,
must
needs
begin
and
end
in
him
.
Yet
so
,
as
that
by
reason
of
Christs
intervention
,
and
the
new
Creation
which
he
hath
made
,
it
is
(
by
accident
)
of
use
also
towards
him
;
because
that
in
and
by
him
only
,
wee
now
enjoy
this
Rest
,
and
are
given
in
Marriage
unto
God
.
So
that
,
if
wee
can
here
prove
our
Rest
and
Marriage
unto
him
by
Fayth
,
then
are
wee
inchoatively
possessed
of
our
everlasting
Rest
and
Marriage
,
which
shall
be
consummated
with
God
in
Heaven
,
*
whereof
these
two
Institutions
in
Innocency
were
figures
.
Touching
the
time
of
Adams
Fall
for
my
part
I
cannot
thinke
it
was
before
Gods
seaventh
Day
,
and
my
reason
is
from
Moses
his
method
for
he
putteth
it
after
,
and
yet
I
doe
beleeve
hee
never
kept
Sabbath
in
Innocency
,
but
fell
before
his
owne
seaventh
Day
.
Touching
Adams
deprivation
I
answer
.
That
although
it
be
evident
by
Scripture
and
the
fiery
Sword
,
that
Adam
was
deprived
of
Paradice
,
and
the
Tree
of
Life
,
as
being
properly
annexed
to
the
Commandement
concerning
the
Tree
of
Good
and
Evill
:
yet
doth
not
the
same
appeare
concerning
the
Sabbath
,
for
that
it
did
partake
as
well
of
duty
as
of
commodity
,
and
was
a
coadjutor
to
the
Law
of
nature
:
besides
we
see
it
renewed
in
its
proper
kind
,
and
upon
its
primitive
reason
:
which
the
other
are
not
,
but
exempt
by
a
fery
Sword
;
also
wee
see
the
Scripture
saith
,
the
Sabbath
was
made
for
Man
,
which
indefinitely
signifieth
all
Mankind
,
though
properly
the
People
of
God
.
For
God
having
still
a
People
he
hath
for
them
a
Rest
in
Heaven
,
towards
which
the
Sabbath
is
as
helpfull
as
the
Sacrament
of
the
Lords
supper
is
to
our
Faith
in
Christ
.
For
as
one
sayth
.
Even
now
in
this
marveilous
light
of
the
Gospell
,
wee
have
our
divine
Ceremonies
and
Sacraments
,
God
reserving
the
greatest
for
the
Kingdome
of
glory
.
Broad
.
3.
The
Sabbath
was
a
shadow
of
our
blessed
Rest
in
Heaven
.
SAint
Paul
saying
Coloss:
2.
that
Meate
,
Drinke
,
Holy-dayes
and
Sabbaths
are
a
shadow
of
things
to
come
,
doth
not
there
tell
us
of
what
things
to
come
they
are
a
shadow
.
And
the
only
place
(
in
my
knowledge
)
whereby
wee
may
gather
of
what
the
Sabbath
was
a
shadow
,
is
Heb:
4.
by
which
Chapter
it
appeareth
that
the
Sabbath
was
a
shadow
or
Type
of
the
Rest
in
Heaven
.
The
Rests
or
Sabbaths
mentioned
in
that
chapter
are
three
,
one
,
the
first
seaventh
Day
verse
4.
another
the
Land
of
Canaan
verse
8.
a
third
the
Kingdome
of
Heaven
verse
9.
of
the
latter
Rest
the
two
former
were
shadowes
.
Some
tell
us
of
a
legall
spirituall
and
Heavenly
Sabbath
,
and
the
legall
with
them
was
a
Type
of
both
the
other
,
which
I
dislike
not
.
Answer
.
You
may
well
imagine
of
what
things
to
come
Paul
meaneth
in
that
2.
Coloss:
if
you
consider
the
context
,
for
after
he
had
handled
Circumcision
both
in
its
Type
and
Antitype
,
then
he
concludeth
of
other
things
of
that
nature
in
these
words
,
let
no
man
therefore
condemne
you
in
Meat
or
Drinke
&c.
As
if
he
had
said
;
like
as
Circumcision
,
so
all
things
of
that
nature
and
institution
,
are
extinguished
through
Christ
,
the
substance
of
these
shadowes
,
and
the
end
of
these
Ceremonies
.
Amongst
whichby
an
Argument
ex
non
concessis
,
you
would
draw
in
the
Weekly
Sabbath
to
bee
one
,
(
as
if
the
Iewes
had
not
other
Sabbaths
which
more
properly
are
to
bee
reckoned
in
that
number
)
and
yet
confesse
it
to
signifie
our
Rest
in
Heaven
,
and
to
have
none
other
signification
but
that
:
which
signification
is
still
in
force
also
,
as
wee
see
in
the
4.
of
H●b
.
which
properly
is
true
of
none
of
the
abrogated
Shadowes
.
Which
signification
I
say
is
still
in
force
and
consequently
the
Sabbath
:
for
how
should
it
be
other
,
seeing
that
they
are
Christs
owne
words
,
Math:
5.
18.
That
till
Heaven
and
Earth
passe
one
jot
or
one
tittle
shall
in
no
wise
passe
from
the
Law
till
all
bee
fulfilled
.
Now
how
can
the
Sabbath
be
abrogated
,
seeing
by
your
owne
confession
it
signifieth
our
Rest
in
Heaven
,
which
is
not
yet
fulfilled
nor
will
not
be
till
the
second
comming
of
Christ
.
whereas
the
Iewish
Types
therefore
vanished
at
the
first
comming
of
Christ
,
because
they
received
the
fulfilling
in
him
properly
and
adequately
.
But
perchance
it
will
be
objected
.
I
answer
.
1.
It
is
true
that
the
benefits
of
both
are
acquired
by
Christ
,
[
*
](A26468-e29450-b)
*
Whence
D.
Taylor
observes
(
in
his
Christ
revealed
pag:
4
)
But
this
of
the
Sabbath
was
created
in
the
beginning
,
and
was
since
then
(
things
so
falling
out
by
the
Fall
)
only
renewed
for
his
sake
:
like
as
was
the
Law
also
(
for
God
makes
them
go
hand
in
hand
and
so
should
wee
)
to
the
end
that
both
of
them
may
appeare
,
I
say
2ly
.
It
may
as
well
bee
said
that
the
whole
Law
is
utterly
abolished
by
Christ
,
as
the
Sabbath●
for
that
he
hath
fulfilled
the
righteousnes
therof
for
us
;
and
yet
we
know
that
to
us
under
the
Gospell
the
Law
is
still
binding
in
a
Gospell
sence
,
requiring
a
willing
and
an
upright
,
though
not
an
absolute
and
perfect
obedience
unto
it
:
And
so
are
we
to
celebrate
a
Gospell
Sabbath
,
though
not
the
last
of
seaven
as
expecting
Rest
by
workes
,
yet
the
first
day
of
seaven
as
having
and
expecting
Rest
by
Christ
for
still
the
Law
and
the
Sabbath
fate
alike
.
So
that
(
as
one
sayth
)
Christ
hath
both
accomplished
and
abolished
the
Ceremoniall
Law
,
the
〈◊〉
Law
he
hath
accomplished
but
not
abolished
;
for
Christ
is
the
End
of
the
Daw.
But
as
Augustine
well
distinguisheth
,
the
perfecting
not
the
destroying
End
.
But
by
the
way
I
must
in
this
place
the
better
to
cleare
the
truth
take
in
two
objections
that
are
made
against
our
acceptation
of
this
4.
Heb:
First
,
they
object
that
Gods
Rest
(
there
spoken
of
)
on
the
seaventh
Day
is
not
meant
as
typifying
our
Rest
in
Heaven
,
but
only
is
mentioned
in
way
of
similitude
.
Ans:
1.
If
the
Sabbath
be
at
all
a
Type
it
must
bee
so
from
the
beginning
:
for
as
M.
Broad
observeth
it
appeares
not
else
,
by
Scripture
,
when
the
Sabbath
became
a
shadow
,
and
which
was
the
first
Sabbath
,
that
was
such
,
if
the
first
of
all
was
not
.
And
againe
,
that
all
other
shadowes
and
Types
were
such
from
their
first
institution
.
If
the
Sabbath
be
no
Type
,
why
is
it
disputed
to
be
no
Morall
Commandement
,
but
abrogated
?
That
it
is
the
Churches
Type
appeares
two
wayes
.
1
From
the
olteration
and
change
which
it
hath
undergone
since
Christ
.
2
By
the
inference
which
is
made
,
in
way
of
consequence
from
Gods
resting
unto
his
Peoples
resting
,
in
the
connexion
of
the
9
and
10
verses
of
this
4
chap.
Heb:
The
Sabbath
it
s
said
was
made
for
Man
,
that
is
,
for
his
benefit
and
here
to
signify
his
happines
hereafter
:
so
Mayer
in
locum
saith
,
that
in
Gods
being
said
to
rest
,
there
must
needs
be
an
alluding
to
a
most
joyfull
Rest
to
be
had
by
Man
,
seeing
he
was
never
weary
neither
had
he
need
of
Rest
:
so
Anselm
.
to
prove
the
rest
of
the
seaventh
Day
,
and
that
it
prefigured
a
further
rest
to
come
,
hee
aleadgeth
the
words
(
saith
hee
)
of
the
history
in
Genesis
▪
(
The
seaventh
Day
God
rested
from
all
his
Workes
)
for
in
that
immediately
after
the
making
of
Man
these
words
were
added
,
it
is
plaine
,
that
the
resting
of
man
who
was
last
made
was
meant
hereby
.
For
as
Augustine
saith
,
God
was
not
weary
so
that
he
had
need
to
rest
in
regard
of
his
great
labour
,
but
in
those
words
he
hath
promised
Rest
to
the
labouring
,
or
because
he
made
all
things
very
good
and
then
it
is
said
,
he
rested
,
thou
maist
understand
also
that
after
thy
good
workes
thou
shalt
rest
,
and
rest
without
end
.
Secondly
,
they
object
,
that
by
Rest
there
is
not
meant
our
Rest
in
Heaven
,
but
our
Rest
from
Sinne
here
upon
Earth
,
or
our
Gospell
rest
.
To
this
I
answer
,
It
cannot
properly
beare
that
sence
;
for
,
1.
It
must
bee
such
a
Rest
as
God
rested
,
which
was
not
from
Sinne
,
but
an
everlasting
Rest
in
Heaven
from
the
Works
of
Creation
.
2.
It
must
be
such
a
Rest
as
is
spoken
of
in
the
fourth
Commandement
,
which
is
not
properly
a
Rest
from
Sinne
,
but
a
Rest
from
workes
.
3.
As
Mayer
observeth
it
is
there
called
Sabbatismus
which
signifieth
a
time
of
everlasting
joy
and
festivity
which
cannot
bee
expressed
,
which
is
only
proper
to
Heaven
.
4.
To
put
all
out
of
doubt
in
the
14
verse
of
this
4
chap.
Heb:
it
is
expresly
called
Heaven
,
and
Christ
himselfe
is
implyed
to
rest
it
when
he
ascended
into
Heaven
.
Nor
doth
the
Apostles
speaking
in
the
present
tense
in
the
third
verse
of
this
chap
:
saying
,
(
Wee
which
have
beleeved
doe
enter
into
Rest
)
afford
any
Argument
against
it
,
for
that
is
only
a
speech
of
fayth
,
implying
the
certainty
thereof
,
as
also
intimating
the
inchoation
or
entrance
which
the
People
of
God
make
into
this
Heavenly
Rest
or
everlasting
Life
even
in
this
Life
.
For
the
Apostles
dispute
there
sheweth
that
God
hath
a
Rest
of
everlasting
Happines
for
his
People
,
as
for
himselfe
,
and
which
now
wee
are
become
capable
of
only
by
the
promise
of
the
Gospell
through
Faith
,
by
reason
of
Christ
our
high
Priest
,
who
is
gone
thither
before
us
,
but
for
farther
satisfaction
see
mi●e
Anal●●
pag
▪
38.
Broad
.
4.
The
Sabbath
was
a
shadow
in
as
much
as
it
was
a
Sabbath
,
that
is
,
a
day
of
rest
and
refreshing
.
THe
Sabbath
(
as
hath
beene
said
)
was
a
shadow
of
the
blessed
rest
to
come
,
and
hereof
now
it
was
a
shadow
in
respect
it
was
a
Sabbath
or
day
of
rest
,
even
as
the
Land
of
Canaan
was
a
type
of
Heaven
in
as
much
as
it
was
a
place
of
rest
.
Some
will
not
have
a
Sabbath
it selfe
to
bee
a
shadow
,
but
would
Saint
Paul
have
said
the
holy
dayes
new
Moones
and
Sabbaths
are
shadowes
,
if
not
these
but
circumstances
onely
about
them
had
been
a
shadow
,
where
is
the
word
Sabbath
taken
in
such
a
sense
?
The
word
Sabbath
is
to
bee
taken
in
such
a
sense
Col.
2.
as
it
is
to
bee
taken
in
other
places
,
The
Son
of
Man
is
Lord
of
the
Sabbath
.
The
Sabbath
they
say
was
shadowish
or
ceremoniall
in
some
respects
:
1.
Why
may
not
I
say
also
that
the
number
of
three
is
mysticall
,
I
am
sure
that
three
Persons
in
one
God
is
the
greatest
mistery
of
all
others
,
and
I
can
tell
them
of
three
Persons
in
one
God
,
of
three
Angels
appearing
to
Abram
.
2.
Supposing
that
the
number
of
seaven
bee
mysticall
,
it
followeth
that
wee
are
freed
from
it
,
and
not
from
the
seaventh
day
onely
,
for
what
have
wee
to
doe
with
the
Iewish
darke
mysteries
,
in
this
cleare
Sun-shine
of
the
Gospell
.
The
weeke
by
this
Doctrine
should
rather
bee
a
mystery
or
shadow
then
the
Sabbath
,
for
the
Sabbath
was
but
one
day
of
the
seaven
,
as
the
first
was
or
any
other
.
Indeed
the
Sabbath
was
the
last
of
the
seaven
but
what
of
that
?
Saint
Paul
tearming
the
Sabbath
a
shadow
joyneth
it
with
the
Holy-dayes
and
new
Moones
,
if
now
they
will
have
the
Sabbath
be
a
shadow
in
regard
it
was
the
last
of
the
weeke
,
the
New-moone
(
maysome
say
)
was
a
shadow
in
regard
it
was
the
first
of
the
Month
,
and
the
holy-dayes
in
regard
they
fell
at
other
times
.
3.
If
the
number
of
seaven
or
last
of
seaven
bee
mysticall
,
must
it
not
bee
so
from
the
beginning
.
And
thus
must
the
Sabbath
bee
a
mystery
or
shadow
from
the
first
institution
,
as
all
other
shadowes
were
.
Secondly
,
in
respect
of
their
strict
rest
,
but
I
know
nothing
of
any
moment
,
Sabbath
Col.
2.
)
may
seeme
to
want
the
ceremony
,
seeing
no
such
strict
rest
was
in
joyned
in
them
as
was
shewed
before
Chap.
2.
3.
in
respect
of
the
sacrifices
offered
therein
.
Ans.
First
,
If
sacrifices
offered
on
such
a
day
made
the
day
a
shadow
,
then
every
day
of
the
weeke
was
a
shadow
as
well
as
the
Sabbath
,
for
sacrifices
were
by
the
Law
to
bee
offered
every
day
.
Secondly
,
Then
shall
wee
have
three
Sacraments
for
the
administration
of
the
Lords
supper
is
as
well
a
part
of
sanctifying
the
Lords
day
,
as
the
offering
of
sacrifices
was
a
part
of
sanctifying
the
Sabbath
.
If
then
the
sacrifices
made
the
Sabbath
a
ceremony
like
to
themselves
,
the
Lords
supper
maketh
the
Lords
day
a
Sacrament
like
to
it selfe
also
.
Thirdly
,
If
a
ceremoniall
duty
enjoyned
on
the
Sabbath
made
it
partly
ceremoniall
,
a
morall
duty
enjoyned
on
the
holy-dayes
made
them
partly
morall
.
And
thus
should
the
feast
of
Passeover
bee
partly
morall
as
well
as
the
Sabbath
.
Answer
.
I
grant
you
,
that
the
Sabbath
was
a
shadow
or
signification
of
the
blessed
rest
to
come
,
and
that
not
as
it
was
a
seaventh
day
,
[
*
](A26468-e30560-b)
*
In
respect
of
any
mystery
contained
therein
.
but
as
the
seaventh
day
was
a
Sabbath
.
But
hence
you
would
deduce
a
wrong
conclusion
,
that
therefore
it
is
as
was
the
Iewish
shadowes
,
abrogative
in
the
comming
of
Christ
,
and
that
wee
are
not
bound
to
darke
mysteries
(
say
you
)
in
this
cleare
sun-shine
.
Ans.
Wee
are
not
bound
indeed
to
any
mystery
,
but
to
the
duty
contained
in
the
number
of
seaven
.
Yet
to
the
signification
of
the
Sabbath
wee
are
bound
,
which
is
not
darke
but
cleare
for
so
the
Scripture
hath
made
it
to
bee
in
the
fourth
Hebr.
And
although
this
Sabbath
was
shadowish
,
yet
was
it
neither
of
like
nature
with
their
other
Sabbaths
,
nor
yet
with
other
things
whose
signification
reached
to
Heaven
as
well
as
it
.
First
I
say
,
it
differed
from
other
Sabbaths
because
it
properly
signified
our
rest
in
Heaven
(
as
wee
see
in
the
fourth
Hebr.
where
it
alone
is
mentioned
)
and
they
properly
our
rest
on
earth
by
Christ
;
and
therefore
were
they
so
many
(
and
it
but
one
and
the
same
from
the
beginning
)
to
signifie
that
our
rest
here
was
to
bee
with
manifold
intermissions
and
in
great
variety
.
Secondly
I
say
,
it
also
differed
from
other
things
whose
signification
reached
to
Heaven
as
well
as
it
:
For
mostly
they
had
a
double
signification
,
the
one
proper
and
proximate
,
as
Iewish
types
,
signifying
the
rest
and
flourishing
prosperity
,
that
the
Church
should
have
in
the
time
of
the
Gospell
;
the
other
Analogicall
and
remote
,
intimating
that
in
the
end
,
Heaven
should
bee
the
accomplishment
of
our
Gospell
graces
and
benefits
,
like
as
in
the
mid
way
they
were
the
accomplishment
of
their
types
and
shadowes
.
[
*
](A26468-e30690-b)
*
For
all
the
Iewish
types
being
ordained
for
Christ
,
must
bee
fulfilled
in
and
by
Christ
in
the
time
of
grace
,
which
is
his
time
of
regiment
,
by
administring
grace
as
now
hee
doth
being
our
high
Priest
entered
into
the
holy
of
holies
with
blood
to
make
intercession
for
us
,
and
by
compleating
grace
which
hee
shall
doe
hereafter
,
when
asking
hee
shall
come
in
glory
to
set
us
at
liberty
from
all
our
enemies
in
that
great
Iubilee
,
when
the
day
of
refreshing
shall
come
from
the
presence
of
the
Lord
:
and
then
after
that
wee
have
done
our
part
and
Christ
his
,
wee
shall
(
a
compleate
Adam
in
soule
and
body
and
cloathed
with
perfect
innocency
)
enter
into
our
Masters
everlasting
rest
and
joy
.
But
the
Sabbath
had
precedency
of
these
having
for
its
signification
properly
and
adequately
one
rest
in
Heaven
,
and
the
other
abrogative
Sabbaths
subservient
to
it
for
the
abrogative
part
(
as
appeares
by
the
significant
difference
of
rest
that
was
imposed
upon
them
in
the
wildernes
,
as
I
have
else
where
observed
more
at
large
)
it
being
Catholicall
and
(
the
)
Churches
inheritance
beginning
with
it
and
ending
with
it
;
and
they
being
(
that
)
Churches
inheritance
in
like
manner
receiving
their
beginning
and
ending
with
it
.
If
it
bee
objected
,
that
the
Sabbath
is
as
much
fulfilled
on
earth
as
many
other
Iewish
types
,
for
many
of
them
have
not
their
perfect
signification
accomplished
here
but
in
Heaven
,
(
as
the
Iewish
circumcision
shall
not
bee
perfected
till
wee
bee
in
the
Kingdome
of
Heaven
)
and
our
everlasting
rest
hath
its
inchoation
here
in
the
soules
of
Gods
elect
,
what
difference
then
?
Ans.
The
difference
consisteth
in
the
immediate
object
which
the
types
primarily
and
principally
eyed
.
For
the
Iewish
types
primarily
eyed
the
happy
estate
of
the
Church
on
Earth
under
the
time
of
the
Gospell
,
thereby
to
invite
and
bring
their
soules
into
a
Gospell
state
by
beleeving
(
so
that
though
they
are
perfectly
fulfilled
in
Heaven
,
yet
they
are
properly
fulfilled
on
earth
)
and
secondarily
or
remotely
its
perfection
in
Heaven
;
For
the
time
of
the
Gospell
was
(
as
I
may
say
)
properly
their
Heaven
as
it
may
appeare
in
that
it
is
said
,
the
Prophets
and
righteous
men
have
desired
to
see
(
to
wit
looking
through
their
types
and
shadowes
)
the
things
that
you
see
&c.
Matth.
13.
17
these
being
their
primary
and
proper
object
,
and
as
may
appeare
in
the
second
place
by
the
faultines
of
their
covenant
Hebr.
8.
7.
and
the
faultlesnes
of
the
Gospell
covenant
.
But
this
type
of
the
Sabbath
contrarywise
primarily
and
principally
eyed
the
happy
estate
of
the
Church
in
Heaven
Hebr.
4.
whereby
their
minds
were
to
bee
elevated
above
the
Mannah
,
that
they
should
partake
of
on
earth
,
which
they
must
enjoy
with
paines
taking
,
even
to
the
Mannah
which
they
should
feed
on
in
Heaven
with
rest
from
all
labour
,
and
so
is
not
yet
fulfilled
neither
properly
nor
perfectly
.
For
wee
must
note
that
the
Sabbath
signified
properly
Gods
rest
,
or
our
rest
with
God
,
not
first
Christs
rest
and
then
Gods
,
though
by
reason
of
the
admixtion
of
the
Gospell
in
that
time
of
the
Law
,
it
signified
Gods
rest
to
bee
by
Christ
(
as
in
its
succession
to
Mannah
hath
beene
shewne
)
I
say
that
properly
it
signified
not
Christs
rest
;
neither
literally
,
in
respect
of
the
time
of
the
new
covenant
under
the
Gospell
,
wherein
we
are
set
free
from
the
burden
which
neither
we
nor
our
Fathers
were
able
to
beare
,
nor
spiritually
,
in
the
soules
of
the
regenerate
freed
from
the
Law
(
for
this
their
other
Sabbaths
did
in
regard
this
weekely
Sabbath
could
not
properly
doe
it
,
at
that
time
)
though
now
under
the
Gospell
,
the
Sabbath-day
that
attended
the
Law
being
done
away
,
this
weekely
Sabbath
now
supplieth
the
place
of
all
their
Sabbaths
,
and
now
it selfe
alone
signifies
our
already
entrance
into
our
eternall
rest
inchoatively
,
by
being
possessed
of
our
soules
spirituall
rest
in
Christ
,
a
thing
which
whilest
the
Law
was
afoote
it
could
not
properly
imply
;
Because
the
Law
gave
no
present
rest
but
all
future
,
though
in
the
time
of
the
Law
(
as
aforesaid
)
it
was
signified
to
bee
made
good
to
us
by
Christ
.
Yet
it
never
properly
signified
the
rest
of
Christ
in
the
soule
,
for
then
it
had
signified
a
present
rest
which
was
contrary
to
the
Law
,
and
is
now
our
priviledge
under
the
Gospell
;
The
Sabbath-day
being
changed
for
that
end
from
last
to
first
.
For
4.
Heb.
3.
Wee
which
have
beleved
doe
enter
into
rest
,
where
this
rest
of
God
is
spoken
of
in
a
double
respect
,
to
wit
,
as
denied
to
carnall
Israel
that
sought
to
possesse
themselves
of
it
by
works
,
but
granted
to
Gods
spirituall
Israel
that
seeke
it
of
Grace
through
faith
,
who
shall
not
onely
have
it
here
after
,
but
even
for
present
are
possessed
of
it
in
their
soules
,
which
happines
the
Law
or
first
covenant
never
could
afford
.
So
that
although
the
Sabbath
bee
shadowish
,
yet
is
it
not
the
Iewes
proper
freehold
but
common
with
them
and
us
,
being
theirs
onely
,
as
they
were
the
elect
Church
and
people
of
God
to
whom
it
universally
belongeth
,
and
therefore
was
instituted
even
to
Adam
in
innocency
.
For
the
Church
of
God
in
the
clearest
state
of
it
never
was
nor
never
shall
bee
upon
earth
,
without
shadowish
Sacraments
and
Sabbaths
,
being
her
proper
inheritance
,
which
were
even
in
innocency
,
where
our
eyes
were
clearer
then
they
are
now
.
And
seeing
that
the
Sabbath
is
not
properly
Iewish
it
cannot
bee
said
to
bee
abrogated
,
because
the
substance
is
yet
not
come
,
which
is
Heaven
it selfe
;
or
our
absolute
rest
and
inablement
to
serve
God
there
;
As
was
signified
by
that
strict
rest
commanded
to
the
Iewes
on
this
Sabbath
in
the
time
of
Mannah
,
above
other
rests
and
other
Sabbaths
;
but
onely
changed
,
to
prove
to
us
that
the
Gospell
estates
us
in
that
rest
(
and
that
presently
)
which
the
Law
should
,
but
could
not
.
And
now
in
our
dayes
the
stricter
that
wee
rest
from
worldly
distractions
,
and
the
more
sanctifiedly
that
wee
keepe
the
Sabbath
,
the
nearer
wee
imitate
Gods
example
,
[
*
](A26468-e31120-b)
*
Who
yet
on
the
seaventh
day
that
hee
rested
,
ceased
not
to
cherish
and
maintaine
,
all
things
that
hee
had
made
,
by
his
providence
,
and
in
necessary
and
mercifull
providence
wee
are
to
imitate
God
on
that
day
as
well
as
in
resting
.
and
fulfill
his
intention
in
the
institution
of
the
Sabbath
,
and
the
better
wee
performe
our
duty
in
glorifying
God
(
as
the
Iewes
did
in
doubling
their
sacrifices
on
that
day
)
and
the
more
comfort
wee
reape
to
our selves
,
in
lively
moralizing
thence
our
heavenly
rest
which
we
shall
have
hereafter
,
free
from
all
corruptions
,
interruptions
,
temptations
.
[
*
](A26468-e31150-b)
*
Doing
God
double
service
in
Heaven
,
to
that
wee
doe
him
here
.
For
in
proportion
all
that
belong
unto
the
Iewes
concerning
their
resting
and
sanctifying
the
Sabbath
,
belong
likewise
to
us
consideratis
considerandis
.
Broad
.
CHAP.
VI.
ARguments
prooving
that
the
precept
of
the
Sabbath
is
not
morall
nor
perpetuall
[
*
](A26468-e31250-b)
*
Did
some
men
teach
onely
that
the
precept
of
the
Sabbath
was
greater
,
and
of
longer
continuance
then
the
precepts
of
the
holy-dayes
,
it
were
not
so
strange
,
but
that
the
precept
of
the
Sabbath
and
the
precepts
of
the
holy-dayes
should
bee
of
different
natures
the
one
morall
,
and
the
other
not
,
is
incredible
.
Answer
.
A
pitifull
shift
that
these
Antisabbatarians
and
the
Papists
are
driven
to
for
the
maintenance
of
their
opinions
,
even
to
the
downe
right
adventuring
to
blot
out
that
which
God
himselfe
hath
written
with
his
owne
hand
;
(
a
greater
boldnes
then
King
Belshazzar
durst
attempt
touching
the
writing
on
the
wall
)
witnes
Master
Broad
here
,
and
Vasquez
the
Iesuite
else-where
,
who
being
driven
to
acknowledge
(
by
comparing
the
words
of
the
second
commandement
with
the
fourth
of
Deut.
)
that
the
Scripture
doth
forbid
the
adoration
of
the
true
God
himselfe
in
an
Image
,
and
confessing
with
all
that
hee
and
his
fellow
Catholicks
doe
other
wayes
,
what
saith
hee
then
to
the
commandement
?
why
,
because
it
will
not
bee
obeyed
it
must
bee
repealed
,
and
not
admitted
to
have
any
place
amongst
the
morall
precepts
of
God
,
it
was
(
saith
hee
)
a
positive
and
ceremoniall
Law
,
and
therefore
ought
to
cease
in
the
time
of
the
Gospell
,
thus
making
the
commandemen
of
God
of
none
effect
to
keepe
their
owne
traditions
Gab.
Vasquez
.
lib.
2.
disput.
4.
cap.
4.
sect.
84.
But
the
Iesuites
come
short
of
the
subtilties
of
our
age
,
for
they
bluntly
explode
the
second
commandement
,
whereas
they
might
have
let
it
stand
still
with
a
distinction
:
Like
as
some
of
our
Antisabbatarians
(
For
they
cannot
all
agree
upon
the
point
)
doe
,
let
the
fourth
commandement
stand
though
not
for
its
owne
sake
,
or
as
a
Law
(
though
wee
must
pray
,
Lord
encline
our
hearts
to
keepe
this
Law
,
as
wee
doe
to
the
rest
)
but
onely
for
some
other
causes
and
consideration
dictated
by
our
Antisabbatarians
,
some
one
,
some
another
;
to
keepe
the
ten
commandements
from
a
blancke
.
I
wonder
what
one
man
of
a
thousand
hath
wont
to
pray
that
prayer
after
the
reading
of
the
fourth
commandement
in
their
sense
;
which
if
they
will
have
passe
for
Doctrine
,
they
must
either
alter
the
frame
of
the
commandement
or
else
explode
it
as
Master
Broad
doth
.
But
Doctor
Heylyn
part
.
2.
pag.
241.
objects
,
that
if
this
ejaculation
bee
to
bee
understood
in
a
literall
sense
,
according
as
the
words
are
laid
downe
in
terminis
,
it
then
must
bee
the
meaning
of
it
,
that
wee
should
pray
unto
the
Lord
to
keepe
the
Sabbath
of
the
Iewes
,
even
the
seaventh
day
precisely
from
the
Worlds
creation
and
keepe
it
in
the
selfe
same
manner
that
the
Iewes
once
did
.
To
which
I
answer
,
that
our
praying
that
prayer
in
a
literall
sense
now
in
our
times
doth
force
no
such
conclusions
.
Not
to
keepe
the
Sabbath
of
the
Iewes
:
For
though
the
commandement
expresse
a
seaventh
day
for
number
yet
it
doth
not
in
terminis
expresse
the
order
saying
,
Thou
shalt
keepe
the
last
day
in
the
weeke
,
or
of
seaven
,
and
not
the
first
,
&c.
(
though
I
acknowledge
from
other
reasons
proper
to
these
times
the
commandement
had
then
that
meaning
onely
)
so
that
now
the
letter
of
the
commandement
is
intended
in
our
prayer
onely
with
a
circumstantiall
variation
according
to
the
practice
of
the
Church
(
derived
from
the
Apostles
)
which
explaines
it
to
the
meanest
:
Againe
,
not
the
seaventh
day
precisely
from
the
Worlds
creation
,
for
that
hath
suffered
many
variations
,
nor
did
Adam
keepe
it
,
but
he
meanes
the
seaventh
day
from
the
first
gathering
of
Mannah
.
Nor
yet
in
the
selfe
same
manner
,
that
the
Iewes
once
did
,
If
by
(
once
)
hee
meane
in
the
strict
time
of
the
wildernes
for
reasons
aforesaid
.
So
that
by
the
letter
of
the
commandement
wee
now
may
pray
the
Lord
to
encline
our
hearts
to
keepe
holy
a
Sabbath
,
and
not
the
Iewes
,
a
seaventh
day
and
not
the
last
of
seaven
(
For
the
Law
in
the
letter
respecteth
properly
and
principally
the
number
implying
onely
the
order
occasionally
,
for
the
season
sake
,
because
the
creation
was
then
the
greatest
good
;
which
number
it
still
retaines
in
the
same
letter
,
and
upon
a
new
season
implies
a
new
order
,
the
reason
whereon
the
order
was
built
being
circumstantiall
,
as
I
have
proved
before
)
nor
the
day
that
God
rested
on
after
the
creation
,
nor
the
extraordinary
rest
in
the
wildernes
.
I
say
,
wee
may
ejaculate
this
prayer
in
a
literall
sense
to
the
fourth
commandement
as
well
as
to
the
fifth
,
where
weepray
,
Lord
encline
our
hearts
to
honour
our
parents
,
that
according
to
thy
promise
,
the
dayes
may
bee
long
in
the
Land
which
thou
givest
us
:
Now
wee
all
knew
that
by
Land
there
and
then
is
implicitely
meant
the
promised
Land
,
or
Land
of
Canaan
.
Yet
the
manner
of
expression
which
God
useth
in
the
penning
of
that
Law
(
as
of
that
of
the
Sabbath
)
admits
a
latitude
(
Ephes.
6.
2.
3.
)
not
appropriating
the
promise
to
the
Land
of
Canaan
onely
(
by
saying
,
that
thy
dayes
may
be
long
in
that
Land
of
Canaan
which
the
Lord
thy
God
giveth
thee
)
so
that
the
Tribe
and
the
halfe
which
planted
on
this
side
Iordan
might
have
prayed
this
prayer
at
the
reading
of
the
fifth
commandement
,
as
well
as
they
with
in
the
Land
of
Canaan
,
by
vertue
of
the
letter
of
that
Law
;
and
so
in
like
manner
may
wee
now
:
So
excellent
is
the
wisedome
of
the
Lawgiver
.
That
though
in
some
temporary
implicite
circumstantiall
sense
,
his
Lawes
might
more
properly
belong
to
those
people
to
whom
they
were
immediately
given
then
to
us
and
our
times
;
yet
hee
hath
so
ordered
it
that
the
Law
is
still
usefull
and
binding
for
the
substance
of
it
,
even
in
the
letter
.
And
therefore
they
that
pray
this
ejaculation
with
understanding
hearts
,
doe
not
pray
,
Lord
encline
our
hearts
to
keepe
a
Sabbath
which
〈◊〉
no
Sabbath
,
but
Lord
encline
our
hearts
to
keep
a
Christian
Sabbath
,
a
Christian
seaventh
day
,
and
a
Christian
rest
.
But
in
the
conclusion
Doctor
Heylyn
saith
,
wee
may
thus
expound
this
prayer
.
viz.
to
pray
unto
the
Lord
to
encline
our
hearts
to
keepe
that
Law
as
farre
as
it
containeth
the
Law
of
Nature
,
&c.
(
which
yet
Master
Broad
his
partizan
will
not
allow
)
a
pitifull
shift
to
keepe
all
whole
:
And
such
is
Bishop
Whites
pag.
159.
160.
The
generality
of
whose
conclusion
there
upon
this
ejaculation
(
saving
his
private
exposition
)
may
well
serve
to
set
forth
the
use
of
it
now
;
For
(
saith
hee
)
our
prayer
to
God
,
prescribed
in
the
Liturgy
,
is
not
to
beseeth
him
to
encline
our
hearts
to
keepe
the
Law
according
to
the
speciall
forme
and
circumstance
of
time
commanded
in
the
old
Law
,
(
which
say
I
is
the
last
day
of
seaven
in
memory
of
our
creation
)
but
in
such
a
manner
as
is
agreeable
to
the
state
of
the
Gospell
and
time
of
Grace
,
which
say
I
is
the
first
day
of
seaven
in
memory
of
our
redemption
,
and
not
as
hee
interprets
it
,
to
wit
,
according
to
the
equity
and
mistery
of
the
fourth
commandement
,
and
according
to
the
rule
of
Christian
liberty
,
which
hath
freed
Gods
people
under
the
Gospell
from
the
observation
of
dayes
,
months
,
times
and
yeares
(
saith
hee
)
upon
legall
and
ceremoniall
principles
;
true
,
if
hee
meane
judaicall
ones
,
and
then
hee
cannot
meane
the
Sabbath
;
For
to
bee
freed
from
it
is
no
part
of
Christian
liberty
,
because
not
yet
fulfilled
by
Christ
,
Hebr.
4.
9.
10.
But
to
returne
to
Master
Broad
,
by
your
Marginall
note
it
seemes
you
could
allow
the
Sabbath
(
not
in
respect
of
the
Iewes
weakenes
,
but
of
its
owne
worth
and
greatnes
)
to
bee
of
longer
continuance
then
the
holy-dayes
but
not
perpetuall
;
wherein
you
exceedingly
wrong
your
cause
:
for
if
of
longer
continuance
why
not
perpetuall
?
and
if
not
perpetuall
,
why
of
longer
continuance
?
the
Holy-dayes
and
Iewish
Sabbaths
,
say
you
,
expired
in
Christ
,
and
if
this
common
Sabbath
be
no
other
then
a
Iewish
Holy-day
,
why
doth
not
it
expire
with
the
rest
?
and
if
you
can
allow
it
beyond
Christ
,
I
pray
you
,
what
should
hinder
it
for
being
perpetuall
?
neither
is
it
incredible
to
thinke
that
the
common
Sabbath
,
and
Iewish
Holy-dayes
bee
of
different
natures
;
when
as
they
had
different
institutions
,
different
significations
,
different
locations
and
different
extensions
.
Broad
.
ARG.
I.
No
morall
Commandement
may
be
broken
in
case
of
necessity
:
but
the
fourth
Commandement
may
;
Ergo
,
it
is
not
morall
.
THe
Major
is
evident
,
for
a
man
may
not
Ly
,
Steale
or
the
like
to
save
his
Life
;
The
Minor
is
no
lesse
evident
,
Workes
of
necessity
are
not
forbidden
in
the
intention
of
the
Lawgiver
,
Suppose
the
King
by
a
generall
Law
shall
forbid
the
eating
of
Flesh
in
Lent
,
David
brake
the
Law
of
shew-bread
:
Math:
12.
so
is
it
in
the
Lawgivers
intention
that
the
fourth
Commandement
in
case
of
necessity
may
be
broken
,
as
other
Ceremoniall
precepts
might
in
the
time
of
the
Law
.
The
whole
Rest
(
not
the
strict
Rest
only
)
is
Ceremoniall
,
Vnlesse
such
breake
the
morall
part
,
[
*
](A26468-e32080-b)
*
Chap.
3.
those
Lawes
only
are
to
bee
tearmed
Morall
whereby
the
observation
of
Morall
duties
,
such
as
are
Prayer
,
Almes
&c.
are
prescribed
as
for
Time
and
Place
,
they
are
necessary
circumstances
about
the
performance
of
Morall
duties
,
and
their
Lawes
are
to
be
tearmed
Circumstantiall
.
Mr.
Iacob
in
his
reply
to
some
notes
of
mine
above
twenty
yeares
since
acknowledged
that
the
fourth
Commandement
was
circumstantiall
and
not
morall
.
And
I
suppose
that
many
other
when
they
have
a
little
considered
the
matter
will
easily
acknowledge
as
much
,
but
yet
as
he
,
so
they
,
will
have
it
perpetuall
neverthelesse
:
wherefore
I
come
to
prove
that
the
fourth
Commandement
is
abrogated
.
Answer
.
In
answer
to
your
Argument
,
I
say
,
that
the
fourth
Commandement
can
be
no
more
broken
then
the
first
second
or
third
.
For
as
in
the
first
other
things
may
be
loved
,
but
not
unlawfully
loved
,
and
as
in
the
second
Images
may
be
made
,
but
not
unlawfully
made
,
and
in
the
third
the
Name
of
God
may
be
used
and
taken
,
but
not
abused
and
taken
in
vaine
:
so
in
this
fourth
Commandement
wee
may
do
worke
,
and
●et
breake
this
no
more
then
the
other
,
if
so
be
not
unlawfull
worke
,
but
such
as
agreeth
with
the
sence
of
the
Lawgiver
,
and
may
bee
gathered
by
comparing
places
of
Scripture
,
which
wee
find
to
bee
such
as
may
promote
Piety
,
Mercy
and
Charity
.
And
therefore
is
that
following
Objection
of
moment
.
For
in
all
Lawes
the
meaning
of
the
Lawgiver
,
and
sence
of
the
Law
it selfe
is
principally
to
be
respected
,
not
the
Letter
:
for
that
thing
may
be
contradictory
to
the
Letter
of
the
Law
,
which
yet
is
no
breach
of
the
meaning
of
the
Law
,
if
so
bee
it
bee
agreeable
to
the
rules
of
Right
,
Reason
and
Piety
.
[
*
](A26468-e32160-b)
*
For
it
is
supposed
that
all
Lawes
ought
to
bee
such
,
and
if
otherwayes
then
they
cannot
in
a
right
sense
be
said
to
bind
,
and
so
consequently
not
to
bee
broken
.
As
where
wee
are
comanded
not
to
Sweare
at
all
,
you
might
well
imagine
what
would
follow
thence
,
if
this
doctrine
of
yours
might
take
place
,
that
therefore
to
Sweare
at
all
is
to
breake
this
Commandement
,
and
so
in
this
fourth
Commandement
where
wee
are
bid
to
doe
no
manner
of
Worke
,
if
you
will
cleave
to
the
Letter
,
you
may
soone
find
your
errour
to
your
cost
.
But
God
giveth
his
Lawes
and
Commandements
to
reasonable
Creatures
,
who
should
therefore
be
able
to
judge
of
them
according
to
the
Rules
of
Truth
and
Reason
.
A
London
Marchant
chargeth
his
Apprentice
upon
a
Shrovetuesday
that
all
that
Day
he
stirre
not
out
of
his
House
,
if
so
bee
the
Apprentice
upon
occasion
goe
into
the
backe
Court
,
you
will
not
say
hereupon
he
breaketh
his
Masters
commandement
.
That
therefore
which
one
affirmes
of
mens
writings
is
true
touching
Lawes
,
to
wit
,
that
wee
must
seeke
for
the
meaning
by
the
matter
,
as
well
as
by
the
Letter
;
and
lend
our
Eares
to
listen
and
observe
what
they
desire
to
speake
,
and
not
make
them
speake
only
what
w
're
desire
to
hea●e
,
unlesse
wee
will
be
like
〈◊〉
Children
,
who
having
some
fancy
running
in
their
Heads
,
imagine
the
Bells
to
ring
and
sing
as
they
thinke
and
speake
.
See
that
where
Christ
sayth
Math:
12.
5.
That
the
Priests
profaned
the
Sabbath
in
the
Temple
,
and
●ere
blamlesse
,
it
is
spoken
according
to
the
Capacity
and
misprision
of
the
superstitious
Pharisees
,
[
*
](A26468-e32220-b)
*
See
●
Ioh:
15.
16.
18.
the
better
to
convince
their
errour
,
〈◊〉
that
if
they
counted
the
actions
which
his
D●●ples
did
in
his
service
to
be
a
breach
of
the
Sabbath
,
they
must
by
the
same
Reason
account
the
actions
which
the
Priests
did
in
the
service
of
the
Temple
to
be
a
breach
of
the
Sabbath
(
for
he
had
more
authority
to
use
their
service
,
then
the
Temple
had
to
use
the
service
of
the
Priests
)
but
that
they
did
not
,
therefore
nor
ought
they
to
thinke
this
a
breach
of
the
Sabbath
,
for
indeed
such
workes
as
tend
to
Mercy
and
Piety
[
*
](A26468-e32270-b)
*
I
conclude
workes
of
necessity
within
these
termes
of
Piety
and
Mercy
,
wherto
I
limit
the
works
of
the
Sabbath
;
because
whatsoever
works
are
done
on
that
Day
(
though
they
be
workes
of
necessity
as
●●dering
Beasts
&c.
)
ought
to
bring
forth
some
speciall
glory
to
God
,
by
some
Sabbaticall
and
holy
use
,
under
one
of
these
two
heads
;
and
therefore
doth
Christ
turne
that
Act
of
necessity
(
when
his
Apostles
for
hunger
sake
rubbed
the
Eares
of
Corne
)
into
an
act
of
Mercy
,
saying
I
will
have
mercy
and
not
sacrifice
.
are
so
farre
from
breaking
the
Sabbath
(
which
commandeth
an
holy
Rest
)
as
that
they
are
the
proper
fulfillings
of
it
,
even
as
to
do
the
will
of
our
Father
in
Heaven
will
be
no
impeachment
to
our
Rest
there
▪
And
indeed
the
just
intermission
of
Rest
on
the
Sabbath
,
is
most
improperly
called
a
dispensation
of
the
keeping
of
the
Sabbath
,
for
in
nothing
ought
Rest
to
bee
intermitted
on
the
Sabbath
,
but
in
such
things
as
tend
more
to
the
sanctifying
of
the
Sabbath
(
such
were
Christs
Sabbath
Day
cures
which
he
might
else
have
suspended
till
the
next
Day
)
for
Rest
being
principally
ordained
to
remove
the
impediments
of
the
Sabbaths
sanctifying
ought
of
right
to
give
way
to
its
furtherances
:
whereas
the
dispensing
with
a
duty
is
to
prejudice
that
for
the
advantage
of
some
other
.
But
by
the
way
take
notice
that
,
from
the
Pharises
reproving
Christs
Disciples
,
in
the
beginning
of
this
〈◊〉
.
Math:
for
rubbing
the
Eares
of
Corne
on
the
Sabbath
Day
,
That
they
did
not
reprove
this
action
of
Christs
Disciples
in
reference
to
that
Law
,
1.
In
that
they
themselves
were
not
so
ill
instructed
in
the
lawfulnes
of
workes
of
mercy
and
necessity
(
seeing
they
led
their
Oxen
to
watering
on
the
Sabbath
Day
)
that
they
would
have
found
fault
with
it
had
they
conceived
it
to
have
beene
a
worke
of
necessity
.
2.
In
Christs
excuse
or
justification
of
them
,
from
the
necessity
of
what
they
did
,
implying
,
first
that
it
was
not
needles
and
superfluous
,
as
they
by
their
Pharisaicall
carping
and
misprision
conceived
,
but
necessary
,
and
secondly
that
it
was
not
unlawfull
,
because
not
needlesse
.
2ly
.
I
answer
,
it
was
not
their
practice
as
you
may
see
Luke
14.
by
comparing
●●verse
with
12.
13
except
of
some
superstitious
ones
,
such
as
Ignatius
ad
Mag
:
mentioneth
.
3ly
.
I
answer
,
it
was
not
their
opinion
,
for
then
the
Pharises
would
have
replyed
upon
Christs
argument
,
that
necessity
made
it
not
lawfull
to
them
,
in
regard
that
that
necessity
was
begot
by
their
improvidence
,
in
not
preparing
and
making
ready
their
viands
beforehand
on
the
Day
before
,
according
as
that
Law
enjoyned
:
for
so
it
is
likely
through
the
improvidence
of
the
man
that
gathered
Stickes
on
the
Sabbath
Day
(
probably
for
to
seeth
or
bake
some
Mannah
unprovided
the
Day
before
)
his
action
became
necessary
and
yet
he
was
stoned
for
it
.
But
here
it
will
be
said
that
if
this
action
of
Christs
Disciples
was
a
breach
of
Rest
,
It
is
as
well
unlawfull
to
us
as
to
them
needlesly
and
cursorily
performed
,
Isaiah
58.
13.
Levit.
23.
27.
28
&c.
And
therefore
did
the
godly-wise
among
the
Iewes
make
no
scruple
of
working
on
the
Sabbath
Day
to
this
end
,
as
the
Priests
in
the
Temple
,
nor
to
travell
further
then
a
Sabbath
Dayes
journey
for
this
purpose
,
as
wee
see
by
the
godly
Shunamite
her
going
to
the
Prophet
a
Kings
4.
22.
23.
For
spirituall
and
holy
ends
make
spirituall
and
holy
actions
,
so
that
the
action
bee
not
unlawfull
but
indifferent
.
To
this
purpose
its
worth
our
observation
to
consider
how
that
the
building
of
the
Tabernacle
(
and
Temple
)
gave
place
to
the
rest
of
the
Sabbath
,
Exod.
31.
intimating
that
distracting
bodily
labours
,
or
the
carnall
part
or
imployment
of
or
about
even
holy
things
,
their
opus
operatum
must
give
place
to
the
spirituall
rest
of
heavenly
mindednes
,
and
spirituall
worship
or
worshipping
of
God
in
Spirit
:
And
againe
on
the
contrary
the
Sabbath-rest
gave
place
to
the
serviceable
works
of
the
Temple
(
and
Tabernacle
)
implying
that
our
carnall
rest
must
give
place
to
his
spirituall
worship
and
service
.
And
hereupon
let
mee
in
an
holy
Iealousy
annexe
an
exhortation
to
some
of
the
Ministers
of
this
Land
(
for
blessed
bee
God
it
needs
not
to
all
)
that
they
would
carefully
provide
,
and
looke
that
they
doe
not
build
the
Tabernacle
on
that
day
,
I
meane
that
they
rest
not
in
the
opus
operatum
of
their
holy
imployments
,
and
busying
themselves
about
the
carnall
part
of
holy
things
,
in
putting
off
the
studying
of
their
Sermons
,
or
getting
them
by
heart
(
except
it
bee
to
worke
them
upon
the
heart
,
and
not
barely
to
commit
them
to
memory
)
till
that
day
,
and
so
though
they
take
care
to
build
the
Tabernacle
of
Gods
Church
,
yet
they
in
the
meane
time
neglect
the
Temple
of
their
owne
hearts
,
in
serving
God
in
the
Spirit
and
not
in
the
letter
or
outward
performance
onely
.
But
it
were
well
if
they
would
gather
and
prepare
their
Mannah
,
seeth
it
and
bake
it
the
day
before
,
that
when
the
Sabbath
came
,
they
might
have
nothing
to
doe
,
but
to
chew
and
conc●ct
it
into
their
owne
Spirits
,
[
*
](A26468-e32850-b)
*
Doctor
Taylor
in
his
expe-Christ
revealed
pag.
148.
The
Minister
must
not
onely
set
the
Word
and
Sacraments
before
others
,
but
himselfe
must
feed
on
on
them
as
the
Priests
did
on
the
Shew-bread
all
the
weeke
and
yeare
long
,
least
it
befall
him
,
as
that
Prince
which
saw
plenty
of
food
with
his
eyes
but
tasted
not
of
it
,
2
Kings
7.
20.
and
so
spiritually
in
the
experience
of
their
owne
hearts
(
not
heads
)
dish
it
out
to
their
hearers
;
which
would
bee
an
happy
meanes
to
make
them
see
better
fruits
of
their
labours
:
For
commonly
that
which
is
notionally
delivered
is
notionally
received
,
and
that
which
is
spiritually
and
powerfully
delivered
in
the
evidence
of
the
Spirit
,
is
spiritually
and
savingly
received
(
though
I
know
to
the
pure
all
things
are
pure
;
a
good
stomacke
can
digest
good
meat
,
though
the
cooke
perhaps
never
licke
his
owne
fingers
,
how
ever
it
bee
cooked
or
dished
:
it
may
bee
as
the
yolke
of
an
egge
to
the
hearer
,
when
it
is
as
the
white
to
the
speaker
without
tast
or
life
)
for
Spirit
begets
Spirit
,
as
fire
begets
fire
;
And
as
a
worthy
Writer
of
this
Church
saith
to
this
purpose
,
that
it
can
hardly
sinke
into
an
hearers
heart
,
that
never
went
further
then
the
speakers
head
.
This
fault
in
part
is
to
bee
suspected
in
some
Ministers
by
their
absenting
themselves
[
*
](A26468-e32890-b)
*
In
the
vestry
or
elsewhere
.
from
the
publicke
prayers
of
the
congregation
,
not
comming
in
till
the
Psalme
bee
almost
at
an
end
(
of
ill
president
,
the
congregation
losing
the
Doctrine
of
their
example
and
the
assistance
of
their
Spirit
)
not
but
that
some
men
at
some
times
may
bee
justly
and
really
straitned
and
necessitated
to
study
or
get
by
heart
their
Sermons
on
the
Sabbath-day
,
others
also
may
bee
of
weake
memories
and
must
bring
it
fresh
:
To
such
I
speake
not
,
but
onely
to
make
them
their
afflictions
,
and
to
watch
and
pray
against
them
;
but
to
them
to
whom
God
gives
Mannah
for
gathering
and
preparing
,
that
they
doe
not
put
up
with
the
worse
,
and
neglect
the
better
part
of
the
duty
,
satisfying
themselves
with
this
that
they
are
in
their
Divine
calling
,
conversant
about
holy
things
,
and
so
gather
Mannah
when
they
should
eat
it
.
It
is
an
easie
thing
to
take
great
paines
in
the
outward
part
or
performance
of
holy
things
,
which
oft
proves
a
snare
,
causing
the
neglect
of
the
Spirit
of
the
inner
man
:
For
many
are
great
labourers
in
the
worke
of
the
Lord
,
that
are
starvelings
in
the
Spirit
of
the
Lord
,
satisfying
themselves
with
a
Popish
peace
of
conscience
in
the
deed
doing
,
in
stead
of
joy
in
the
holy
Ghost
,
bringing
indeed
meat
to
their
nests
,
but
through
hast
or
lazines
eating
none
themselves
;
or
like
Taylors
make
cloathes
for
other
men
to
weare
,
so
they
never
assaying
their
owne
points
how
they
fit
or
may
fit
their
owne
Spirits
,
but
thinke
it
is
their
duties
to
teach
,
and
other
mens
duties
to
doe
.
And
let
mee
also
admonish
the
People
that
they
take
not
scandall
or
offence
by
carping
or
misprision
at
the
Ministers
absence
in
time
of
publicke
prayer
,
as
the
Pharises
did
here
at
Christs
Disciples
,
but
rather
judge
them
necessitated
to
it
.
But
it
will
bee
said
,
It
is
indeed
hard
to
flesh
and
blood
,
Now
I
come
to
speake
to
your
answer
to
the
second
objection
,
and
therein
to
shew
you
when
wee
are
said
to
breake
the
morall
part
of
the
Sabbath
,
which
is
,
when
wee
either
doe
our
owne
works
,
or
Gods
worke
to
our
owne
ends
.
For
had
rest
beene
properly
or
onely
the
morall
part
of
the
Sabbath
,
then
had
the
superstitious
Iewes
kept
it
,
none
better
.
But
a
man
may
rest
and
not
keepe
the
Sabbath
,
and
a
man
may
worke
and
not
breake
the
Sabbath
:
And
indeed
that
man
that
both
resteth
and
worketh
to
wit
,
from
his
owne
works
to
doe
the
works
of
God
,
is
the
onely
true
Sabbath
keeper
:
And
therefore
as
wee
are
advised
in
another
case
,
that
whether
wee
eate
or
drinke
&c.
So
in
this
case
,
say
I
,
whether
wee
rest
or
worke
let
it
bee
done
to
the
glory
of
God
,
else
our
rest
is
but
the
rest
of
brute
beasts
,
and
our
works
the
works
of
prophane
Men
and
Hypocrites
.
So
that
on
the
Sabbath
our
rest
must
give
place
to
all
Gods
good
works
,
and
on
the
contrary
all
our
works
must
give
place
to
Gods
rest
:
For
whether
wee
rest
or
worke
,
it
must
be
unto
God
,
and
not
unto
our selves
,
for
so
onely
wee
fulfill
the
Sabbaths
signification
.
Lastly
,
for
answer
to
that
which
you
say
in
proofe
hereof
,
how
that
those
Lawes
are
onely
to
bee
tearmed
morall
&c.
I
aske
you
what
prayer
or
Almes
&c.
is
there
commanded
in
the
third
commandement
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
,
and
yet
this
you
cannot
deny
to
bee
a
morall
Law
.
If
you
say
there
are
,
then
I
answer
,
no
more
then
in
the
fourth
commandement
where
wee
are
to
keepe
holy
the
Sabbath
,
or
to
sanctifie
it
with
an
holy
rest
:
by
which
is
not
meant
a
bare
rest
,
no
more
then
by
an
holy
convocation
is
meant
a
bare
meeting
together
,
but
it
is
meant
in
regard
of
the
holy
duties
that
were
to
bee
done
thereon
of
praying
,
praysing
God
,
reading
Moses
Law
,
sacrificing
&c.
And
why
is
not
,
remember
that
thou
keepe
holy
the
Sabbath-day
as
well
morall
also
,
as
,
thou
shalt
not
make
to
thy selfe
any
graven
Image
,
in
the
sense
in
hand
.
And
whereas
you
say
,
that
time
and
place
are
circumstantiall
(
implying
them
thereby
to
bee
indifferent
things
)
I
answer
,
that
in
themselves
they
are
so
,
but
if
God
please
to
alter
their
natures
,
hee
may
;
Thus
hee
disposed
of
the
Temple
for
a
time
,
and
the
Sabbath
for
ever
to
bee
his
proper
ordinances
.
Consider
how
inconsistent
you
make
it
,
for
resting
to
bee
the
sanctifying
of
the
Sabbath
,
and
yet
the
Law
of
the
Sabbath
to
bee
but
circumstantiall
to
other
duties
.
Broad
.
ARG.
II.
BY
Sabbaths
Col.
2.
16.
the
weekely
Sabbaths
are
to
bee
under
stood
,
by
ordinances
then
in
the
14.
verse
the
Law
of
these
Sabbaths
must
needs
bee
meant
as
well
as
the
Lawes
of
new
Moones
and
Holy-dayes
,
and
now
these
ordinances
,
that
is
,
precepts
of
the
Sabbath
,
new
Moone
and
Holy-dayes
are
here
said
most
manifestly
to
bee
blotted
out
.
Though
Saint
Paul
here
saith
that
the
precept
of
the
Sabbath
is
blotted
out
,
So
any
one
may
say
of
the
precepts
of
the
new
Moone
and
Holy-dayes
,
The
received
division
of
Moses
Law
hath
been●
into
morall
,
ceremoniall
,
and
judiciall
.
That
any
commandement
should
bee
partly
ceremoniall
,
and
partly
morall
,
partly
an
ordinance
and
partly
not
,
partly
nayled
to
the
Cresse
and
partly
remaining
in
the
Arke
,
partly
blotted
out
and
partly
left
to
be
read
and
observed
;
I
could
never
yet
find
in
any
part
of
Gods
word
.
They
see
plainely
that
hee
which
will
have
it
partly
blotted
out
and
partly
not
,
had
need
bee
greater
then
an
Angell
,
as
teaching
in
part
another
Gospell
then
Saint
Paul
did
.
Consider
that
Saint
Paul
here
saith
as
much
of
the
Sabbath
and
the
precept
thereof
,
as
hee
doth
say
of
the
New-moone
and
the
precept
of
the
same
,
and
againe
that
hee
saith
as
much
here
of
the
New-moone
and
its
precept
,
as
is
said
of
them
in
any
other
place
.
Though
the
precept
of
the
Sabbath
bee
wholly
blotted
out
,
chap.
8.
sect
.
4.
5.
enioyneth
the
Sabbath
(
not
onely
the
seaventh
day
and
strict
rest
)
but
this
commandement
is
of
a
larger
extent
then
this
commeth
to
.
The
fourth
commandement
and
the
commandement
Remember
the
Sabbath-day
to
sanctifie
it
,
&c.
If
God
had
made
this
Law
bath
for
Iewes
and
Christians
,
is
it
credible
but
that
hee
would
have
set
it
downe
in
words
fitting
both
sorts
,
so
that
Christ
at
his
comming
should
not
have
blotted
out
any
part
thereof
?
Certainely
Christ
would
not
have
written
that
againe
which
hee
had
once
blotted
out
,
suppose
that
hee
also
had
left
Tables
.
In
a
word
the
Sabbath
is
the
onely
thing
spoken
of
in
the
fourth
commandement
,
and
no
Law
of
God
or
Man
ever
stood
in
force
longer
then
it
bound
to
doe
the
thing
mentioned
in
it
[
*
](A26468-e33640-b)
*
Many
in
England
so
doe
,
yea
the
last
Parliament
may
well
bee
thought
to
dislike
it
,
for
neither
in
their
title
of
the
act
forkeeping
the
Lords-day
,
nor
yet
throughout
.
The
body
thereof
is
this
name
used
,
although
the
heathenish
name
Sunday
bee
in
both
,
yea
and
although
the
commandement
read
in
the
Church
of
speaketh
of
sanctifying
the
Sabbath
.
as
many
as
dislike
the
name
Sabbath
for
the
Lords-day
,
have
cause
to
dislike
this
commandement
for
the
Law
thereof
,
for
the
one
is
as
well
Iewish
as
the
other
.
Answer
.
By
Sabbaths
in
that
2.
Col.
16.
is
to
bee
understood
the
Iewish
ordinances
,
which
properly
belonged
to
them
and
their
time
,
such
as
were
their
solemne
fealts
,
[
*
](A26468-e33740-b)
*
Se●
Isa.
1.
13.
compared
with
the
14.
verse
.
which
although
they
were
Iewish
Holy-dayes
,
yet
did
they
also
carry
the
name
of
Sabbaths
,
and
holy
convocations
,
because
of
the
Analogy
they
had
with
the
weekely
and
morall
Sabbath
,
as
wee
may
see
Levit.
23.
In
the
beginning
of
which
Chapter
you
shall
find
the
weekely
Sabbath
most
gloriously
intituled
(
THE
SABBATH
OF
THE
LORD
)
and
remarkeably
paled
out
from
among
those
Iewish
Holy-dayes
,
Feasts
,
and
Sabbaths
.
For
God
,
in
that
Chapter
instituting
his
solemne
Feastes
,
or
Iewish
Holy-dayes
,
in
the
first
place
noteth
out
his
weekely
Sabbath
(
in
the
third
verse
)
to
bee
none
of
them
,
by
a
glorious
and
sublime
title
,
and
pregnant
difference
,
which
s●emeth
to
bee
distinctly
penned
by
the
holy
Ghost
,
to
prevent
confusion
and
unequall
mixture
.
[
*
](A26468-e33850-b)
*
Which
very
thing
is
your
fault
and
labour
.
And
,
having
first
done
this
,
then
hee
in
the
rest
of
the
Chapter
proceedeth
to
shew
what
Feasts
hee
meaneth
,
which
hee
also
calleth
Sabbaths
,
but
in
a
farre
different
sense
.
And
thinke
you
,
that
the
Apostle
would
so
carelesly
and
slightly
have
jumbled
together
(
in
this
place
of
the
Col.
)
what
God
,
even
in
the
time
of
the
Iewes
,
was
so
carefull
to
distinguish
▪
as
in
this
23.
Levit.
appeareth
,
as
also
in
the
exhibiting
of
his
Lawes
,
which
were
of
severall
natures
,
ceremoniall
and
morall
,
amongst
which
this
was
one
,
and
which
with
the
rest
was
put
into
the
Arke
.
And
as
in
your
answer
to
the
first
objection
you
say
,
that
you
cannot
find
in
any
place
of
Gods
word
why
any
[
*
](A26468-e33910-b)
*
Indeed
the
Sabbath
is
both
wholly
ceremoniall
and
wholly
morall
,
as
was
signified
▪
by
its
double
exhibition
to
the
Iewes
,
once
by
the
hand
of
Moses
and
another
time
together
with
the
Law
shewing
that
though
it
was
of
a
typicall
,
and
ceremonious
signification
,
yet
notwithstanding
it
was
of
equall
condition
with
the
morall
Lawes
,
by
Gods
speciall
appointment
.
For
when
I
say
the
Sabbath
is
ceremoniall
,
I
meane
not
in
an
abrogative
,
but
in
a
significative
sense
.
commandement
should
bee
partly
ceremoniall
,
partly
morall
,
partly
nailed
to
the
Crosse
,
and
partly
remaining
in
the
Arke
,
partly
blotted
out
,
and
partly
left
to
bee
read
and
observed
;
I
affirme
the
same
of
the
Decalogue
or
ten
commandements
as
Moses
numbers
them
Deut.
4.
13.
Not
but
that
in
the
delivery
and
exhibition
of
this
Decalogue
(
this
rejoyneth
upon
your
following
answer
to
the
second
objection
)
there
were
things
(
as
I
have
said
before
)
which
were
more
proper
in
regard
of
circumstance
to
the
Iewes
then
to
us
,
and
yet
God
made
the
Decalogue
as
a
Law
both
for
Iewes
and
Christians
,
and
hath
set
it
downe
,
though
not
altogether
in
words
and
letters
,
yet
in
sense
and
substance
fitting
both
sorts
:
So
that
the
Law
may
still
bee
truly
said
to
remaine
,
although
Christs
comming
and
the
state
of
the
Church
differing
,
may
vary
some
circumstances
;
as
by
changing
the
Egyptian
deliverance
into
the
antitype
thereof
,
to
wit
,
our
spirituall
;
and
the
Land
of
Canaan
meant
in
the
fift
commandement
,
into
England
where
wee
dwell
;
and
so
likewise
the
memory
of
our
creation
into
the
memory
of
our
redemption
;
and
their
gates
into
our
jurisdictions
;
and
thus
though
there
is
an
alteration
made
,
yet
doth
the
Law
remaine
the
same
in
sense
.
Broad
.
ARG.
III.
IN
the
31.
of
Exod.
wee
read
thus
,
Verely
my
Sabbaths
yee
shall
keepe
,
for
it
is
a
signe
betweene
mee
and
you
,
throughout
your
generations
,
that
yee
may
know
,
that
I
am
the
Lord
that
doth
sanctifie
you
.
Exod.
29.
44.
Aaron
and
his
Sons
were
sanctified
and
severed
from
the
other
Levites
to
bee
the
Lords
Priests
,
and
the
Israelites
were
sanctified
and
severed
from
other
Nations
to
bee
the
Lords
people
,
of
which
sanctifying
the
Sabbath
was
a
signe
,
in
as
much
as
it
was
a
day
sanctified
and
seperated
from
other
dayes
of
the
weeke
for
the
Lords
service
.
Now
if
God
gave
the
Sabbath
for
a
signe
to
the
Israelites
,
the
Sabbath
could
not
bee
common
to
other
Nations
,
and
consequently
was
a
meere
ceremony
as
was
circumcision
.
Abraham
received
the
signe
of
circumcision
,
and
the
Israelites
received
the
signe
of
the
Sabbath
.
Hence
I
thus
argue
,
such
as
is
the
Sabbath
such
is
the
precept
thereof
,
The
Sabbath
is
a
signe
,
therefore
the
precept
thereof
is
significative
or
ceremoniall
and
is
abrogated
.
Here
consider
,
that
if
Noah
had
taught
his
household
,
and
Lot
his
Sons
,
Abraham
his
Sons
by
Hagar
and
Keturah
,
Isaack
his
son
Esau
,
and
Melchisedech
his
people
to
keepe
the
Sabbath
,
the
Sabbath
could
have
beene
no
signe
to
the
Israelites
,
for
the
World
would
have
beene
replenished
with
Sabbath-keepers
at
that
time
,
and
a
long
time
after
,
so
that
no
doubt
wee
should
often
read
of
this
matter
in
Heathen
writers
.
Answer
.
You
say
the
Sabbath
was
given
to
the
Israelites
as
a
signe
of
their
peculiar
sanctifying
or
seperating
to
bee
the
people
of
God
from
all
others
,
and
hence
you
fallaciously
conclude
,
that
therefore
it
cannot
bee
common
to
others
.
[
*
](A26468-e34420-b)
*
See
this
confuted
in
:
Master
Richard
Bifield
pag.
87
88.
where
hee
sheweth
how
every
signe
of
separation
or
consecration
is
not
ceremoniall
.
Nor
doth
every
seperating
or
sanctifying
marke
oblige
onely
those
that
ha●e
that
marke
,
pag.
1
▪
●0
.
For
though
it
be
true
,
that
as
a
signe
it
was
proper
to
them
onely
in
their
times
,
and
so
also
was
the
whole
Law
,
as
it
was
renewed
and
given
of
God
for
a
covenant
betweene
him
and
them
[
*
](A26468-e34460-b)
*
The
giving
them
to
the
Israelites
was
a
signe
the
Lord
was
nigh
to
them
,
and
therefore
in
vaine
doth
Master
Dow
alledge
pag.
15.
That
in
that
the
Sabbath
is
called
a
signe
betweene
God
and
the
Israelites
,
that
hee
was
their
Sanctifier
and
Deliverer
out
of
Egypt
,
which
it
could
not
bee
,
if
it
were
given
to
all
Nations
in
Adam
,
seeing
the
Law
was
the
like
.
(
and
therefore
doth
hee
say
Psalme
147.
19
,
20.
Hee
hath
shewne
his
word
to
Iacob
,
and
to
Israel
his
judgements
,
and
statutes
,
and
that
hee
hath
not
dealt
so
with
every
Nation
,
(
that
is
with
any
Nation
)
neither
have
they
knowne
▪
his
judgements
)
so
that
the
Sabbath
and
the
whole
Law
are
alike
significative
,
and
indeed
have
somewhat
of
signification
in
them
in
this
second
exhibition
:
For
as
the
Church
it selfe
was
then
typicall
,
signifying
the
Church
of
Gods
elect
;
So
was
the
Law
,
as
given
to
them
,
as
may
appeare
in
that
it
was
twice
written
;
to
shew
the
double
writing
of
it
,
by
nature
and
grace
in
the
hearts
of
the
elect
.
So
that
both
the
Sabbath
,
and
the
rest
of
the
Decalogue
,
as
they
are
morall
Lawes
,
are
forever
common
to
the
universall
Church
of
God
;
being
not
onely
bare
signes
,
but
of
a
double
nature
.
For
the
same
thing
may
bee
both
proper
and
common
in
diverse
respects
:
As
the
Land
of
Canaan
was
proper
to
the
Iewes
,
as
it
was
the
Land
of
promise
,
and
yet
it
was
common
to
many
Nations
in
the
use
thereof
,
to
wit
,
as
it
was
a
place
of
commerce
and
habitation
,
and
so
is
to
this
day
.
And
so
the
whole
Decalogue
wee
know
was
common
,
as
it
was
the
Law
of
nature
,
to
all
Nations
and
People
,
even
in
those
times
of
the
Iewes
,
but
yet
is
it
in
the
fourth
Chap.
of
Deut.
13.
verse
,
appropriated
to
the
Iewes
;
because
it
was
given
,
in
a
speciall
manner
,
as
a
Covenant
betweene
God
and
them
,
and
in
that
respect
it
is
opposed
to
things
that
are
common
to
all
People
,
in
the
19.
verse
of
that
Chapter
,
as
the
thing
,
wherefore
and
whereby
God
will
bee
especially
worshipped
,
even
for
that
very
cause
,
because
(
as
hee
himselfe
layeth
downe
the
reason
there
)
they
are
distributed
unto
all
People
under
the
whole
Heaven
:
And
yet
is
this
Law
no
man
will
deny
in
the
morall
sense
of
it
common
to
us
now
〈◊〉
(
whereof
the
Sabbath
is
a
part
)
nay
,
[
*
](A26468-e34670-b)
*
For
though
wee
refuse
the
Law
as
a
Covenant
,
yet
wee
entertaine
and
honour
it
as
a
rule
of
obedience
.
Nor
surely
are
wee
to
say
,
that
the
Law
because
it
was
given
to
the
Iewes
must
bee
in
the
same
respect
to
us
as
to
the
Iawes
,
else
it
bindeth
not
at
all
,
if
so
bee
it
bee
qualified
according
to
our
times
,
and
turned
from
a
covenant
to
a
rule
.
Then
granting
this
change
and
yet
retention
of
the
whole
,
why
not
also
of
that
part
thereof
which
concernes
the
Sabbath
.
and
was
also
common
to
them
that
were
not
Iewes
even
in
the
time
of
the
Iewes
,
though
not
in
nature
of
a
speciall
Covenant
,
yet
so
as
it
was
a
Law
of
nature
(
which
the
precise
Sabbath
,
I
confesse
is
none
,
but
onely
made
equivalent
by
revelation
)
and
therefore
did
they
then
observe
(
though
set
times
of
worshipping
God
,
yet
happily
)
not
the
whole
day
,
or
at
least
not
every
seaventh
,
for
that
most
properly
is
the
Churches
right
and
rite
.
Moreover
the
very
Sabbath
it selfe
was
of
force
,
by
vertue
of
the
fourth
commandement
,
to
all
that
came
with
in
the
cognizance
of
it
as
well
stranger
as
Iew
:
And
therefore
could
it
not
bee
meant
a
signe
of
separation
in
your
sense
,
so
as
to
appropriate
it
solely
to
them
,
and
thereupon
to
create
it
a
meere
ceremony
.
Many
things
there
were
indeed
,
among
the
Iewes
,
that
bare
this
sense
expressely
,
as
the
Paschall-Lambe
,
whereof
by
expresse
words
no
stranger
was
to
eate
,
untill
hee
was
made
as
one
that
was
borne
in
the
Land
by
circumcision
,
Exod.
12.
48.
But
it
was
other
wayes
in
the
commandement
of
the
Sabbath
,
for
the
stranger
(
quatenus
stranger
)
was
●o
observe
it
,
if
they
were
within
their
gates
[
*
](A26468-e34810-b)
*
Nehem.
13.
16
,
19
,
20
,
21.
(
Iubebantur
feriari
eo
die
,
q●emadmodum
&
Iudaei
,
indigenae
,
saith
Zanchy
)
And
not
as
the
Antisabbatarians
of
our
age
would
perswade
,
that
it
belonged
to
the
proselite
stranger
onely
.
Againe
I
argue
against
you
out
of
your
owne
place
.
31.
Exod.
That
if
God
menat
it
as
a
bare
signe
peculiar
to
the
Iewes
,
why
then
doth
hee
fly
backe
to
the
primitive
institution
of
it
;
in
the
seaventeenth
verse
,
re
inforcing
the
commandement
there
,
upon
that
reason
which
is
common
to
all
mankind
.
The
words
are
these
:
It
is
a
signe
betweene
mee
and
the
children
of
Israel
for
ever
;
For
in
sixe
dayes
the
Lord
made
Heaven
and
Earth
,
and
in
the
seaventh
day
hee
rested
.
Now
wee
know
,
it
was
never
the
property
of
the
Iewish
types
to
looke
backward
to
the
state
of
innocency
,
but
forward
.
But
you
will
say
,
that
the
first
institution
of
the
Sabbath
was
but
a
prophecy
or
fore-runner
of
the
second
.
To
this
I
answer
,
That
it
is
very
ill
likely
,
that
any
thing
that
was
proper
to
the
Iewes
as
a
ceremony
,
and
not
common
to
the
whole
Church
of
God
(
for
whose
sake
the
World
was
made
)
was
prophecyed
or
fore-ordained
in
innocency
;
For
all
the
things
that
are
made
use
of
in
Scripture
from
the
state
of
innocency
,
are
spoken
of
as
appertaining
to
the
whole
Church
of
God
,
and
not
proper
to
any
one
People
or
time
:
And
so
is
the
Sabbath
made
use
of
in
the
fourth
Hebr.
to
signifie
an
everlasting
rest
,
to
whom
?
but
to
the
People
of
God
.
But
you
will
aske
mee
,
how
I
know
that
this
Law
of
the
Sabbath
was
given
in
innocency
,
and
not
after
the
fall
?
I
answer
,
that
this
one
reason
may
serve
for
all
;
Because
that
whatsoever
Moses
maketh
mention
of
before
the
fall
,
wee
have
good
reason
to
thinke
it
to
bee
done
in
innocency
,
and
to
allow
as
well
his
Method
as
his
matter
in
that
particuler
.
But
hee
placeth
the
Law
of
the
Sabbath
before
the
fall
:
Ergo
&c.
Besides
your
owne
Hypothesis
stoppeth
this
objection
.
For
if
Adam
should
have
kept
the
Sabbath
had
he
continued
in
innocency
(
as
you
suppose
hee
should
)
its
like
it
was
revealed
to
him
in
that
state
.
And
the
rather
was
the
Sabbath
given
in
innocency
,
that
it
might
bee
understood
to
bee
equall
with
the
Law
of
nature
,
and
to
appertaine
to
the
whole
Church
of
God
,
which
afterwards
was
to
bee
of
a
double
condition
,
and
so
the
Sabbath
serves
for
a
double
end
answerable
to
these
conditions
,
to
wit
,
in
memoriall
of
the
creation
as
it
is
in
the
20.
Exod.
11.
and
also
in
memoriall
of
our
redemption
as
in
the
5.
Deut.
15.
and
as
is
the
Sabbath
such
is
the
Law
,
of
a
double
obligation
to
us
in
respect
both
of
our
creation
and
redemption
.
It
is
very
observable
in
those
two
places
how
an
order
is
kept
(
which
giveth
authority
to
our
second
Sabbath
and
to
the
reason
thereof
)
for
in
the
first
giving
the
Law
Exod.
20.
the
Sabbath
is
inforced
by
the
creation
,
and
in
the
repetition
or
second
giving
of
it
in
the
5.
Deut.
it
is
altogether
inforced
upon
the
redemption
,
the
creation
not
being
once
named
or
mentioned
there
in
the
Law
of
the
Sabbath
or
fourth
commandement
,
lively
intimating
the
subsistence
of
the
fourth
commandement
under
the
Gospell
,
and
the
binding
authority
of
it
in
our
dayes
,
by
the
incorporation
and
addition
of
the
reason
of
our
new
creation
or
spirituall
deliverance
by
Christ
,
into
the
commandement
,
in
stead
of
the
old
reason
which
is
utterly
omitted
as
if
it
were
forgotten
,
or
at
least
overtopped
and
triumphed
over
by
us
that
are
the
second
generation
of
Israel
.
[
*
](A26468-e35220-b)
*
Answerable
to
that
65.
of
Isaiah
17.
I
will
create
new
Heavens
and
a
new
Earth
,
the
●ormer
shall
not
bee
remembred
nor
come
into
mind
.
I
wish
our
Antisabbat●rians
to
consider
well
,
that
such
a
repetition
of
the
fourth
commandement
(
not
seorsim
or
by
it selfe
,
but
together
with
the
whole
Decalogue
in
its
proper
place
)
with
such
a
materiall
omission
and
addition
or
alteration
,
cannot
but
bee
significantly
and
doctrinally
meant
by
the
holy
Ghost
there
.
But
some
argue
,
from
this
connexion
of
the
Sabbath
to
their
deliverance
out
of
Egypt
,
that
the
Sabbath
was
therefore
given
to
them
for
a
memoriall
of
a
particuler
benefit
to
them
,
and
so
belonged
to
the
Ecclesiasticall
Government
of
the
Iewes
,
and
therefore
though
it
were
not
typicall
,
yet
for
that
cause
it
ought
to
bee
done
away
.
To
whom
I
answer
,
that
upon
the
same
reason
they
may
as
well
abolish
the
whole
Law
(
and
turne
Antinomians
)
if
they
ponder
it
connexed
with
its
preface
.
I
will
borrow
Master
Richard
Bifield
to
conclude
this
point
pag.
88.
who
saith
,
that
the
Sabbath
in
those
places
of
Exod.
31.
13.
and
Exod.
20.
12.
20
is
called
a
signe
in
two
respects
.
First
,
in
that
it
is
an
Argument
and
Document
betweene
God
and
Israel
,
and
so
betweene
God
and
his
People
for
ever
,
whereby
they
may
know
,
that
God
hath
sanctified
them
.
Secondly
,
it
is
a
signe
not
of
any
future
thing
▪
but
of
a
thing
present
,
as
every
adjunct
that
is
a
visible
concomitancy
is
a
signe
of
the
subject
present
.
For
in
the
observation
of
the
Sabbath
there
is
a
publicke
profession
of
that
communion
which
intercedeth
betweene
God
and
us
.
As
then
every
solemne
profession
is
a
signe
of
that
thing
of
which
profession
is
made
,
so
also
is
the
Sabbath
called
in
this
respect
a
signe
.
Broad
.
ARG.
IV.
GOd
resting
on
the
seaventh
day
,
it
became
his
Sabbath
or
Day
of
rest
,
as
wee
tearme
that
a
mans
birth-day
wherein
hee
was
borne
,
and
as
the
other
dayes
of
the
Weeke
were
Gods
working
dayes
▪
This
his
resting
(
as
I
have
shewed
before
Chap.
5.
)
was
typicall
,
and
it
was
the
reason
,
why
God
did
sanctifie
the
day
,
and
commanded
men
to
sanctifie
it
as
appeareth
by
Gen.
2.
3.
and
Exod.
●0
.
11.
Hence
I
thus
reason
,
such
as
the
foundation
is
,
such
is
the
building
;
The
foundation
(
Gods
resting
on
the
seaventh
day
)
was
typicall
,
Finally
consiner
whether
more
then
this
may
bee
not
spoken
of
Sion
,
and
the
Temple
,
then
is
spoken
of
the
Sabbath
.
This
is
my
rest
for
ever
.
Psalme
132.
14.
My
house
shall
bee
called
an
house
of
prayer
for
all
People
,
Isa.
56.
7.
I
doe
not
know
where
the
Sabbath
is
tearmed
Gods
rest
for
ever
,
and
for
all
People
.
Answer
.
My
former
Arguments
have
beene
sufficient
to
give
this
its
answer
,
for
I
have
alwayes
granted
the
Sabbath
to
bee
typicall
from
the
fourth
Hebr.
Your
comparison
of
the
Sabbath
,
with
those
phrases
belonging
to
the
Temple
and
Sion
in
holy
writ
,
is
a
meere
flourish
,
and
readily
answered
out
of
the
fourth
of
Hebr.
where
the
typicall
rest
of
the
Sabbath
is
extended
farre
beyond
the
typicall
rest
of
Canaan
wherein
Sion
was
,
for
the
holy
Ghost
saith
there
,
that
the
Sabbaths-rest
still
remaineth
to
the
People
of
God
,
implying
the
contrary
of
the
other
rest
.
Broad
.
CHAP.
VII
.
THE
chiefest
Arguments
of
the
adverse
part
answered
.
I
come
now
to
answer
the
chiefest
Arguments
of
the
adverse
part
,
I
say
the
chiefest
,
for
with
a
cloud
(
not
of
witnesses
seeing
they
prove
nothing
,
but
of
Arguments
)
such
as
they
are
,
whereby
some
go
about
to
obscure
the
light
,
I
will
not
at
this
time
have
any
thing
to
do
,
hoping
that
as
a
mist
it
shall
of
it self
vanish
away
,
from
before
the
eyes
of
all
those
that
read
this
Treatise
with
understanding
.
ARGVMENT
I.
ADam
was
commanded
to
sanctifie
the
seventh
day
in
the
state
of
Innocency
;
therefore
it
is
morall
to
sanctifie
one
day
in
a
weeke
,
I
thinke
it
best
to
make
answer
to
this
Argument
particularly
.
1.
Adam
was
commanded
to
sanctifie
the
seventh
day
.
Answ.
It
doth
not
appear
that
Adam
received
such
a
Command
as
is
said
before
,
Sabbath
,
N●hem
.
9
14.
Chap.
1.
And
had
God
given
such
a
Command
,
why
should
it
not
be
recorded
?
He
that
will
have
us
believe
more
then
is
set
downe
,
must
alledge
some
Scripture
or
some
reason
why
it
was
not
set
down
.
It
will
be
said
unlesse
Adam
was
commanded
to
sanctifie
the
seventh
day
,
wherfore
did
God
sanctifie
it
in
the
beginning
.
Answ.
Because
thou
a
man
knowest
not
a
reason
of
Gods
doings
,
this
is
not
a
sufficient
reason
or
warrant
for
thee
to
affirme
that
he
did
more
then
thou
findest
that
he
did
in
the
Scriptures
.
And
consider
that
others
may
know
some
reason
hereof
,
though
thou
and
I
do
not
.
This
that
followeth
,
whether
they
be
reasons
or
not
I
leave
it
to
thy
consideration
,
I
dare
not
say
so
,
I
was
not
with
God
when
he
laid
the
foundations
of
the
earth
.
1.
It
appeareth
by
Heb.
4.
(
as
is
said
before
)
that
Gods
Resting
the
seventh
day
wherein
God
rested
and
which
he
sanctified
,
was
a
Type
of
the
Rest
that
remaineth
to
the
people
of
God
.
2.
God
might
sanctifie
the
seventh
day
in
the
beginning
for
a
purpose
not
present
but
to
come
,
namely
that
the
Israelites
should
sanctifie
the
same
when
they
came
into
the
land
of
Canaan
,
another
Paradise
as
it
were
,
and
a
Type
also
of
the
kingdome
of
heaven
;
A
blessed
time
and
a
blessed
place
,
an
holy
day
and
an
holy
land
sort
well
together
.
When
a
man
shall
stand
before
Christs
judgement
seat
and
being
demanded
,
wherefore
didst
thou
say
,
that
God
commanded
Adam
to
sanctifie
the
seventh
day
when
the
Scripture
saith
not
so
in
any
place
?
Consider
whether
this
answer
,
I
could
see
no
other
reason
of
Gods
sanctifying
the
seventh
day
will
not
prove
like
Adams
breeches
of
fig-leaves
.
I
am
well
assured
it
will
.
Answer
.
To
your
answer
I
rejoyne
,
That
this
example
of
God
,
thus
declared
by
himself
,
was
in
the
nature
of
a
Command
,
as
appeareth
plainly
by
the
paralel
case
.
We
see
Gods
creating
Man
male
and
female
was
a
law
justly
inferred
thence
,
obligatory
enough
to
binde
one
man
to
marry
but
one
woman
at
once
,
and
to
love
her
and
live
with
her
as
appeareth
,
Gen.
2.
23
,
24.
compared
with
Marke
10.
6
,
7.
where
there
is
concluded
,
from
this
exemplary
action
of
God
,
a
perpetuall
binding
dutie
to
all
mankinde
,
without
any
expresse
Commandement
to
that
purpose
.
But
Gods
blessing
and
hallowing
the
seventh
day
must
needs
enforce
a
Command
,
if
we
consider
,
that
(
as
Christ
saith
)
the
Sabbath
was
made
for
man
,
that
is
saith
Mr.
Hilder
sham
for
the
great
benefit
and
behoofe
of
man
;
so
that
man
could
not
(
no
not
in
Innocency
)
have
been
without
it
.
And
if
this
of
the
Sabbath
were
of
no
obligatory
●orce
,
I
pray
you
then
,
why
doe
you
(
as
before
)
say
that
Adam
,
if
he
had
continued
in
Innocency
,
should
have
kept
it
?
Me
thinks
he
should
rather
then
have
kept
every
day
Sabbath
then
we
now
;
and
yet
you
say
,
It
is
likely
he
should
have
wrought
sixe
dayes
and
sanctified
the
seventh
.
Therefore
as
Christ
saith
in
the
case
of
separation
,
it
was
not
so
from
the
beginning
;
So
say
I
in
this
case
of
the
Sabbath
,
that
it
was
so
from
the
beginning
,
on
Gods
part
actually
,
and
on
mans
part
it
both
should
and
would
have
been
so
,
had
he
continued
upright
.
And
therefor●
as
well
in
this
of
the
Sabbath
,
as
in
that
of
Marriage
,
ought
it
to
be
so
now
.
Nor
did
mans
fall
abrogate
the
Sabbath
(
any
more
then
it
did
the
rest
of
the
morall
Law
[
*
](A26468-e36210-b)
*
Know
that
all
the
Commandements
given
in
Innocency
were
morall
,
either
by
a
naturall
or
positive
moralitie
.
as
you
would
seeme
to
perswade
in
your
first
Chapter
.
For
God
used
the
self
same
authoritie
to
reinforce
it
when
he
gave
the
Law
the
second
time
,
to
wit
,
his
own
example
and
the
Creation
,
both
which
he
used
in
his
first
institution
.
And
therefore
however
we
may
think
of
the
Sabbath
in
our
corrupt
reasonings
,
or
by
other
mens
examples
,
as
the
Iewes
might
doe
of
Marriage
from
the
example
of
the
Patriarchs
polygamy
,
or
the
toleration
of
Moses
,
y●t
it
was
other
wayes
from
the
beginning
,
and
let
God
be
true
though
men
be
lyers
.
As
touching
your
marginall
note
,
God
(
as
I
may
so
speake
)
had
no
reason
to
goe
so
farre
of
for
an
inforcement
,
as
to
Adam
,
(
especially
it
having
been
so
long
intermitted
)
when
he
might
have
it
fresh
and
neerer
hand
;
which
he
the
rather
chose
to
use
,
for
that
this
iteration
of
the
Law
was
more
peculiar
,
and
a
greater
Demonstration
of
his
speciall
love
to
them
in
way
of
Covenant
,
and
so
more
pressing
and
remarkable
.
And
yet
doth
he
not
utterly
omit
to
make
use
of
the
first
institution
,
for
he
useth
the
same
Arguments
to
them
,
as
to
Adam
,
for
the
observing
it
,
to
wit
,
his
own
example
,
and
the
memory
of
the
Creation
:
which
sheweth
that
it
was
to
be
understood
as
a
Commandement
laid
then
upon
Adam
,
as
well
as
now
upon
the
Israelites
.
And
by
this
rule
you
may
say
,
The
promise
and
Covenant
of
Grace
was
not
given
to
Adam
,
because
Gal.
3.
17.
The
Apostle
draweth
his
Argument
of
refutation
from
that
Covenant
which
God
confirmed
with
Abraham
430
yeeres
before
the
Law
was
given
,
and
not
from
the
Covenant
made
with
Adam
at
the
first
.
Touching
the
latter
part
of
your
marginall
note
I
have
answered
it
a
little
before
,
from
Psal.
147.
19
,
20.
It
may
well
be
said
,
(
as
a
Rejoynder
to
your
second
answer
)
that
unlesse
the
sanctifying
of
the
Sabbath
was
instituted
as
an
Ordinance
for
Adam
to
observe
,
wherefore
did
God
sanctifie
it
?
for
Christ
saith
,
The
Sabbath
was
made
(
that
is
appointed
or
created
in
the
beginning
)
for
man
;
And
if
God
had
a
reserved
and
secret
intent
in
this
,
why
was
it
revealed
(
especially
when
the
thing
was
done
and
past
)
seeing
things
revealed
belong
to
us
and
to
our
children
?
And
from
your
own
reason
,
That
the
Sabbath
was
a
Type
of
the
Rest
that
remaines
to
the
people
of
God
,
a
man
may
justly
argue
the
use
of
it
to
the
Church
,
and
consequently
the
necessitie
and
universalitie
of
it
.
For
by
the
people
of
God
is
not
meant
any
visible
particular
,
but
the
whole
Catholike
Church
.
And
why
God
,
who
(
instrict
sense
)
rested
no
more
on
that
day
then
on
others
,
did
yet
so
declare
himself
to
have
done
,
ad
captum
vulgi
,
and
did
also
spin
out
the
creation
into
six
dayes
,
which
else
he
could
have
done
in
a
trice
,
if
it
were
not
for
example
sake
,
I
leave
to
any
indifferent
judgement
.
And
as
touching
your
second
reason
,
why
God
should
thus
antedate
the
Sabbath
,
and
have
such
a
speciall
eye
to
Israel
,
in
the
time
of
Innocency
,
when
there
was
no
partition
wall
built
up
,
I
see
no
reason
,
nor
could
the
ancient
Iewes
ever
dreame
of
such
an
interpretation
,
neither
can
you
produce
the
like
example
in
any
thing
else
,
from
all
the
Scripture
,
to
give
some
colour
of
probability
to
your
conceit
.
But
some
there
are
,
who
screw
their
wits
further
then
you
to
foyle
this
Doctrine
of
the
Sabbath
,
Gen.
2.
ver
.
3.
were
not
at
all
delivered
by
God
in
Innocency
,
but
are
onely
by
Moses
,
speaking
there
of
Gods
rest
,
aptly
introduced
in
way
of
Anticipation
,
declaring
what
God
did
then
the
better
to
give
authority
to
the
Sabbath
,
that
was
instituted
in
his
time
.
To
which
I
answer
three
things
as
followeth
:
1.
That
they
may
as
well
(
and
better
)
affirme
the
the
foure
and
twentieth
verse
of
that
Chapter
to
be
a
deduction
drawn
and
inserted
(
orbiter
)
by
Moses
.
Had
these
objectors
lived
in
the
time
of
the
Iewes
,
before
this
Gospell
of
Math.
19.
5.
was
written
,
they
would
doubtlesse
readily
have
sided
for
the
maintenance
of
Moses
his
bill
of
divorce
,
and
have
invented
tricks
against
the
law
of
marriage
mentioned
,
Gen.
2.
vers
.
24.
as
now
they
doe
against
the
law
of
the
Sabbath
,
mentioned
vers.
3.
In
both
which
Moses
doth
alike
couple
the
example
and
duty
,
whereas
had
it
not
been
then
preceptive
,
why
should
Moses
pussle
our
faith
,
and
transgresse
the
rules
of
method
,
not
contenting
himselfe
with
the
relation
of
the
history
alone
as
it
is
penned
,
vers.
2.
especially
seeing
he
needed
not
have
begged
any
credit
to
the
duty
of
the
Sabbath
,
by
inserting
it
into
that
place
:
For
God
had
sufficiently
warranted
it
under
his
owne
hand
in
the
Tables
of
stone
from
mount
Sinai
.
I
say
they
have
farre
lesse
reason
to
make
this
a
Prolepsis
of
Moses
his
inserting
,
then
that
of
24.
vers.
of
this
second
of
Genesis
,
which
rather
seemes
to
be
an
inference
of
Moses
his
owne
collecting
from
Adams
former
words
in
the
verse
foregoing
,
then
this
a
Prol●psis
of
his
inserting
from
Gods
resting
on
the
seventh
day
;
And
the
reason
likewise
is
the
same
,
for
whereas
it
was
done
(
saith
D.
Heylyn
,
pag.
10.
)
by
Moses
,
because
of
the
Iewes
adversenesse
to
observe
that
day
,
and
therefore
they
are
minded
of
it
by
an
intimation
of
the
equity
and
reason
of
it
,
even
in
the
entrance
of
Gods
book
,
derived
from
Gods
first
resting
on
that
day
after
all
his
works
:
So
in
like
manner
,
they
may
alleadge
this
to
be
a
minding
of
them
of
their
duty
in
this
,
from
the
equity
and
reason
of
Gods
making
them
male
and
female
at
first
,
because
of
the
aversenesse
of
the
Iewes
to
this
conjugall
law
;
seeing
that
Moses
was
faine
to
grant
them
a
bill
of
divorce
for
the
hardnesse
of
their
hearts
,
besides
the
Polygamy
that
even
the
Patriarchs
gave
example
of
.
But
I
know
no
man
affirme
this
later
,
and
if
any
doe
let
them
compare
this
24.
verse
with
Math.
19.
4
,
5.
and
their
mouthes
will
soon
be
stopped
;
and
as
little
reason
have
they
to
affirme
the
former
,
but
to
grant
this
its
being
from
the
beginning
,
as
well
as
that
.
2.
I
answer
,
That
if
these
words
,
Gen.
2.
3.
were
onely
inserted
of
Moses
,
and
were
not
institutive
,
but
that
Gods
giving
the
law
of
the
Sabbath
to
the
Iewes
,
was
the
first
institution
of
it
,
then
these
words
of
the
fourth
Commandement
mentioned
,
Exod.
20.
11.
would
have
run
in
the
present
tense
,
thus
;
therfore
the
Lord
blesseth
,
or
doth
now
blesse
the
seventh
day
,
and
halloweth
it
,
and
not
in
the
preter
tense
,
thus
;
therefore
the
Lord
blessed
the
seventh
day
and
hallowed
it
,
for
this
hath
a
reference
with
it
,
implying
it
to
have
been
done
aforetime
of
God
,
as
indeed
it
was
(
like
of
those
last
words
of
the
third
verse
of
the
second
of
Gen.
(
which
God
had
created
and
made
)
imply
a
precedent
Creation
,
in
Innocency
,
not
referring
to
its
institution
upon
the
fall
of
Mannah
,
as
some
object
,
for
then
there
was
no
mention
made
of
blessing
and
hallowing
.
3.
I
answer
,
That
this
appeares
plainly
to
be
the
meaning
of
the
Church
of
England
(
though
opposed
by
our
late
Doctors
)
which
in
the
Bible
allowed
by
Canon
(
Canon
80.
)
in
the
contents
prefixed
to
the
second
chapter
of
Gen.
calleth
it
peremptorily
,
the
first
Sabbath
.
But
Bish.
White
brings
in
this
objection
,
p.
42.
That
the
Law
of
the
fourth
Commandement
was
not
agreeable
to
the
state
of
Innocency
.
1.
For
that
in
that
happy
estate
,
there
was
no
toylesome
labour
,
&c.
Sweat
of
face
entred
into
the
world
after
the
fall
,
and
before
the
fall
mans
labour
was
matter
of
delight
and
pleasure
.
To
which
I
answer
:
1.
That
this
is
a
good
argument
with
those
that
grant
him
,
rest
to
be
either
the
onely
or
principall
sanctification
of
the
Sabbath
.
2.
That
there
was
labour
enjoyned
Adam
,
which
though
it
was
not
toylesome
,
yet
(
as
we
have
elsewhere
observed
)
it
must
necessarily
take
him
off
from
immediate
contemplation
and
more
solemne
service
and
worship
,
and
that
he
was
so
farre
capable
of
wearisomnesse
,
even
in
Innocency
,
as
to
have
found
other
manner
refreshment
in
divine
and
spirituall
things
,
then
in
worldly
affaires
.
3.
No
more
was
Gods
labour
in
the
worke
of
creation
toilesome
,
but
delightfull
,
and
yet
he
saith
of
himselfe
that
he
rested
the
seventh
day
.
Secondly
he
objects
,
That
Adam
being
a
free
man
,
might
have
intermitted
labour
at
any
time
,
when
himself
pleased
.
To
which
I
answer
:
1.
So
no
doubt
might
God
in
his
worke
of
Creation
.
2.
And
so
Adam
by
voluntary
worship
in
keeping
every
day
Sabbath
and
not
this
,
should
have
lost
an
excellent
and
significant
ordinance
(
as
I
have
proved
the
Sabbath
to
be
.
)
Iust
as
they
would
now
have
an
every
day
Sabbath
under
the
Gospell
,
to
blow
up
the
weekly
.
Sabbath
;
As
if
because
that
under
the
Gospell
God
hath
promised
that
he
will
teach
us
,
[
*
](A26468-e37030-b)
*
Or
as
if
because
it
is
promised
that
now
under
the
time
of
the
Gospell
,
wee
shall
have
the
Law
written
in
our
hearts
in
opposition
to
it
,
as
it
was
graven
in
stone
,
and
so
given
to
the
Isra●lites
.
We
should
turne
Antinomians
,
and
not
allow
the
Law
in
a
sutable
sense
to
our
times
(
viz.
as
a
rule
of
obedience
,
and
a
repaire
to
decayed
nature
)
to
belong
to
us
.
Ier.
31.
31
,
34.
therefore
we
might
cast
away
the
use
of
meanes
,
whereby
we
are
to
get
knowledge
.
But
as
the
best
way
to
be
taught
of
God
is
to
use
the
meanes
whereby
he
workes
knowledge
:
So
the
best
way
to
keep
this
every
day
Sabbath
,
is
to
sanctifie
the
Sabbath
of
the
Lord
,
that
so
the
Lord
of
the
Sabbath
may
sanctifie
us
as
he
hath
promised
:
And
those
that
most
truly
and
conscionably
desire
to
keep
an
every
day
Sabbath
to
the
Lord
,
finde
most
need
of
a
Sabbath
,
being
built
up
sensibly
thereby
the
better
to
performe
that
duty
.
Thirdly
,
he
objecteth
,
There
was
no
necessity
of
having
one
set
day
in
every
weeke
for
performing
religious
offices
,
for
man
lived
in
Paradise
in
a
fruition
of
God
.
To
which
I
answer
:
1.
By
the
same
rule
seconded
by
their
position
.
The
Church
need
appoint
no
Holy-dayes
now
under
the
Gospell
[
*
](A26468-e37140-b)
*
Which
thei
le
hardly
yeeld
to
.
for
say
they
,
we
are
to
keep
every
day
Sabbath
or
Holy-day
to
the
Lord
,
which
surely
we
cannot
doe
without
spirituall
fruition
of
God
.
2.
That
though
Gods
children
enjoy
now
a
constant
fruition
of
God
as
a
friend
,
yet
is
this
fruition
much
maintained
,
increased
,
and
inlarged
by
their
sanctifying
the
Sabbath
:
And
so
doubtlesse
should
Adams
,
it
representing
to
him
and
us
the
perfection
of
our
happinesse
and
his
.
Fourthly
,
he
objecteth
,
All
Gods
creatures
were
as
living
books
to
preach
to
man
the
majesty
and
bounty
of
the
Creator
.
To
which
I
answer
.
We
account
it
not
a
needlesse
action
in
God
when
he
had
made
his
creatures
which
we
knew
and
saw
well
enough
,
so
solemnly
notwithstanding
to
overlook
them
,
as
is
recorded
,
Gen.
1.
31.
Neither
is
there
any
cause
why
Adam
should
not
have
a
solemne
day
of
contemplation
and
service
appointed
him
,
because
of
the
time
and
meanes
he
had
of
serving
God
on
other
dayes
:
seeing
the
Sabbath
intimated
most
doctrinally
,
what
we
ought
to
God
,
to
wit
,
our
whole
selves
,
and
what
service
we
should
doe
him
in
heaven
,
to
wit
,
absolute
without
any
interruption
,
the
better
to
enamourus
of
our
change
.
To
conclude
,
it
is
evident
that
the
Sabbath
was
a
Law
in
Commandment
in
time
of
Innocency
,
else
it
could
not
have
suffered
losse
and
detriment
by
Adams
fall
,
which
it
did
,
as
is
evident
in
that
.
First
,
It
was
one
of
the
Lawes
written
in
Moses
his
first
Tables
,
which
were
broken
and
spoyled
to
signifie
as
much
.
Secondly
,
Because
there
were
renewed
in
the
second
Tables
the
very
self
same
lawes
which
were
at
first
,
whereof
the
Sabbath
was
one
.
For
the
Sabbath
waites
as
an
handmaid
on
the
morall
Law
,
in
which
respect
chiefly
it
was
made
for
man
(
that
is
,
given
to
mankinde
)
to
be
helpfull
to
his
obedience
:
So
that
seeing
,
as
a
Law
,
the
Sabbath
is
concomitant
with
the
Law
in
the
second
exhibition
of
it
,
consequently
it
was
so
at
first
,
especially
seeing
it
is
reported
,
that
God
writ
the
same
things
in
the
second
Tables
as
he
did
in
the
first
;
which
signifyeth
Gods
twice
giving
the
Law
once
in
Adam
which
was
defaced
,
and
so
the
Sabbath
as
well
as
the
rest
,
which
he
repaired
as
before
.
And
again
work
was
commanded
in
Innocencie
and
consequently
the
Sabbath
.
It
is
true
,
that
an
Holy
land
and
an
Holy
day
suite
well
together
,
but
an
Holy
Church
and
an
Holy
Sabbath
suite
better
,
and
you
shall
finde
this
Holy
Church
keeping
the
Sabbath
in
the
wildernesse
,
before
they
came
into
the
Holy
land
,
and
more
strictly
too
.
When
God
(
lastly
)
asketh
me
that
reason
why
I
thought
the
Sabbath
to
be
a
Commandement
.
I
think
it
good
to
answer
him
,
〈◊〉
his
own
example
,
especially
seeing
he
grounded
an
expresse
Commandement
thereupon
afterwards
.
And
if
God
like
not
this
answer
,
he
will
then
doe
by
it
as
he
did
by
Adams
breeches
,
give
me
a
better
.
In
the
meane
time
I
will
chuse
rather
to
erre
by
obeying
then
●y
disobeying
,
and
I
am
sure
I
shall
give
a
better
account
of
the
one
,
then
you
shall
of
the
other
.
Broad
.
2.
In
the
state
of
Innocencie
.
Answ.
It
hath
been
I
suppose
the
generall
opinion
untill
of
late
yeers
,
that
Adam
fell
the
day
before
,
and
otherwise
his
first
childe
had
not
been
conceived
in
sin
,
again
the
Devill
doubtlesse
would
be
●empting
as
soone
as
might
be
,
his
malice
was
so
great
that
every
houre
seemed
a
twelve
moneth
before
he
could
become
a
murderer
,
and
the
sooner
he
set
upon
our
first
parents
after
they
were
created
,
the
likelier
he
was
to
prevaile
the
more
easily
,
should
he
have
ta●●yed
a
day
or
two
,
the
woman
might
have
learned
by
experience
that
the
Creatures
could
not
speake
of
themselves
,
which
had
Eve
known
,
she
would
rather
have
been
affrighted
then
deceived
.
Further
who
(
and
without
curiositie
)
would
not
be
desirous
to
heare
,
how
Adam
and
Ev●
carryed
themselves
in
that
first
Sabbath
.
Had
not
this
bin
a
notable
pattern
to
all
his
posteritie
?
In
mans
reason
Adam
should
be
ill
dealt
withall
,
to
have
his
evill
deeds
and
not
his
good
deeds
committed
to
History
.
Answer
.
Let
us
herein
be
wise
with
Sobrietie
,
and
be
content
to
receive
it
as
God
by
Moses
delivereth
it
,
to
wit
,
what
was
done
before
the
fall
,
as
done
in
Innocency
,
whereof
the
Sabbath
was
a
part
,
which
silenceth
your
conjecturall
reasons
.
And
therefore
I
will
forbeare
to
refute
conjectures
with
conjectures
,
and
satisfie
my self
with
divine
authoritie
.
Though
I
could
tell
you
that
it
is
very
unlikely
,
that
,
seeing
in
Gods
dayes
works
in
the
first
Chap.
of
Genesis
,
(
who
did
yet
but
command
and
it
was
done
)
so
few
things
are
recorded
to
be
done
on
every
day
,
That
Adam
besides
the
businesse
of
his
temptation
,
fall
and
punishment
(
together
with
the
circumstances
belonging
to
them
which
you
may
read
in
the
third
of
Genesis
:
took
up
no
small
time
)
could
receive
his
blessing
,
Gen.
1.
28.
and
his
regiment
and
libertie
,
29
,
30.
and
his
putting
into
Paradise
,
Chap.
2.
8.
and
his
law
of
Commandement
,
16
,
17.
and
could
give
names
to
all
Cattle
,
fowles
of
the
heaven
and
beasts
of
the
field
19
,
and
all
on
the
day
of
his
own
Creation
,
especially
if
we
consider
how
much
time
God
spent
of
it
(
proportionably
to
the
work
that
Moses
allotteth
to
other
dayes
)
in
creating
the
living
things
of
the
earth
according
to
their
kinde
,
as
Cattle
,
creeping
things
,
and
beasts
,
and
Adam
himself
,
and
casting
him
into
a
sleep
and
creating
Eve
out
of
him
,
and
the
view
he
took
after
of
all
that
he
had
made
.
Nor
is
it
so
considerable
concerning
.
Adam
and
〈◊〉
keeping
the
first
Sabbath
,
seeing
they
kept
none
,
for
God
(
as
your self
observed
)
made
known
his
example
at
the
evening
of
his
seventh
day
,
and
Adam
fell
before
the
the
seventh
day
cam●
about
.
If
you
aske
〈…〉
he
fell
,
〈…〉
[
*
](A26468-e37780-b)
*
And
is
opposed
to
his
●all
even
in
his
resurrection
it selfe
in
the
1
C●r
.
15.
21.
Since
by
man
came
death
,
by
man
came
also
the
resurrection
of
the
dead
.
I
rose
on
that
day
〈◊〉
I
thinke
Adam
fell
,
And
that
he
fell
not
on
the
first
of
his
Creation
,
which
was
Gods
sixth
and
last
day
,
appeareth
not
only
by
the
Sabbaths
institution
in
time
of
innocencie
as
aforesaid
,
but
also
by
the
last
verse
of
the
first
Chapter
of
〈◊〉
Where
after
God
had
finished
the
works
of
that
Day
,
he
viewed
every
thing
that
he
had
made
,
and
seeing
all
was
Good
;
presently
there
followeth
upon
that
,
as
upon
the
other
dayes
of
Creation
(
when
they
were
finished
)
this
Conclusion
,
And
the
Evening
and
the
Morning
were
the
sixth
day
.
Besides
that
it
is
likely
God
could
not
be
said
to
be
refreshed
on
the
seventh
day
,
and
Adam
new
fallen
,
for
whom
all
things
were
made
and
by
whom
all
things
were
accursed
,
which
would
have
been
a
displeasure
to
God
,
and
would
have
taken
of
his
refreshment
.
Broad
.
3.
And
therefore
it
is
Morall
.
Answ.
Suppose
that
it
had
been
commanded
,
Answer
.
To
this
I
answer
;
That
all
the
Commandements
which
were
given
in
Inno●encie
were
Morall
,
they
were
both
common
to
all
mankinde
and
perpetuall
to
all
ages
,
[
*
](A26468-e37950-b)
*
The
Jewish
●awes
were
neither
common
nor
perpetuall
but
expressely
co●trary
.
and
so
was
that
of
the
forbidden
Tree
(
Though
Mr.
D●w
,
pag.
15.
saith
he
,
supposeth
no
man
will
affirme
it
,
And
therefore
did
Eve
sinne
a
particular
sinne
in
eating
of
it
,
[
*
](A26468-e37990-b)
*
The
woman
was
first
in
the
transgression
.
and
so
should
conceive
whosoever
of
Adams
poste●itie
had
eaten
thereof
,
though
none
but
Adam
could
sin
the
publicke
and
Epidemicall
sinne
,
because
the
Covenant
was
made
with
him
,
in
the
day
that
he
should
eat
thereof
,
&c.
)
but
with
this
difference
,
that
some
of
them
in
Gods
intention
were
proper
to
that
state
,
and
were
not
to
be
renewed
by
Christ
after
the
fall
,
of
which
sort
this
of
the
forbidden
Tree
was
one
,
and
therefore
was
Adam
thrust
out
upon
his
fall
by
God
,
from
having
to
doe
with
any
thing
that
is
peculiar
to
that
state
.
But
other
Commandements
there
were
,
which
were
intended
to
remaine
as
common
to
man
falling
or
standing
,
by
meanes
of
Christ
,
and
of
this
sort
was
the
created
Law
of
nature
in
the
mind
of
man
,
the
ordinance
of
marriage
,
and
then
why
not
this
of
the
Sabbath
?
For
this
is
most
true
,
that
whatsoever
God
giveth
as
a
law
afterwards
,
we
have
no
reason
to
thinke
that
to
be
utterly
abolished
by
the
fall
,
for
from
all
such
things
we
are
kept
by
the
fiery
sword
,
never
to
have
commerce
with
them
againe
:
For
thus
we
are
utterly
deprived
of
something
,
which
in
Innocency
signified
Heaven
,
to
shew
us
our
desert
and
Gods
justice
;
And
something
againe
is
renewed
unto
us
,
which
likewise
did
and
doth
signifie
Heaven
,
to
manifest
our
hope
and
his
mercy
through
Christ
.
So
that
then
if
the
Sabbath
be
not
abolished
by
the
fall
,
neither
is
it
abrogated
as
a
Type
,
because
not
yet
fulfilled
:
For
the
Rest
which
it
did
signifie
doth
yet
remaine
to
the
people
of
God
.
To
your
marginall
note
,
I
answer
,
That
there
was
no
need
of
a
Morall
Commandement
to
be
given
,
so
farre
as
nature
was
capable
;
but
if
Gods
will
extended
further
as
it
did
in
this
particular
of
the
Sabbath
,
as
I
have
formerly
shewne
,
then
it
was
necessary
it
should
be
revealed
as
positively
Morall
,
and
part
of
natures
discipline
.
Broad
.
4.
To
sanctifie
one
day
in
a
weeke
.
Answ.
Nay
rather
to
sanctifie
the
seventh
day
.
Answer
.
For
your
full
answer
to
this
,
I
refer
you
backe
to
your
first
chapter
,
That
the
Sabbath
being
the
Churches
perpetuall
Type
,
it
is
to
vary
according
to
the
constitution
of
the
Church
,
even
as
the
shadow
of
a
man
doth
according
to
the
disposition
of
his
body
,
or
the
Sunnes
shining
,
The
substance
of
the
Commandement
,
and
the
signification
of
the
Sabbath
being
still
kept
inviolate
,
though
circumstances
alter
in
this
as
in
other
Commandements
,
as
hath
already
been
observed
in
the
first
Chapter
.
And
so
it
is
with
us
Christians
,
in
whose
time
,
since
the
consummation
of
our
redemption
by
Christs
resurrection
,
the
last
day
hath
been
changed
into
the
first
of
the
weeke
,
only
to
take
in
better
loading
,
and
to
fignifie
how
that
by
Christ
we
are
ass●redly
possessed
of
that
heavenly
Rest
,
even
now
in
this
life
before
our
works
be
ended
:
For
whereas
formerly
by
the
Covenant
of
the
Law
we
were
to
doe
this
and
live
,
now
we
must
first
live
,
and
then
doe
.
Broad
.
ARGVMENT
.
2.
THe
Commandement
of
the
Sabbath
is
placed
among
the
Morall
precepts
in
the
Deoalogue
,
therefore
it
is
Morall
like
unto
them
.
Ans.
Then
must
it
be
wholly
Morall
,
and
then
must
the
Iewes
Sabbath
be
kept
of
us
Christians
.
Againe
,
the
Commandement
of
the
Sabbath
is
placed
among
the
Ceremoniall
pr●cepts
,
Levit.
23.
therefore
(
be
like
)
it
is
ceremoniall
like
unto
them
also
.
Answer
.
You
doe
wrongfully
conclude
us
necessarily
to
keep
the
Iewes
individuall
seventh
day
,
from
the
morality
of
the
Sabbath
▪
For
though
they
were
bound
to
observe
that
order
,
because
they
were
under
the
Covenant
of
works
,
like
as
Adam
was
when
it
was
given
him
in
Innocency
,
(
in
which
time
the
work
of
Creation
was
the
thing
most
worthy
commemoration
)
yet
notwithstanding
we
being
freed
f●om
the
one
,
are
likewise
freed
from
the
other
▪
for
as
the
●ast
day
of
seven
was
significative
to
them
,
so
is
the
first
to
us
.
So
that
our
new
Creation
being
finished
the
first
day
of
the
weeke
,
it
hath
priviledged
us
to
sanctifie
a
new
seventh
day
,
though
an
old
Sabbath
:
For
in
this
case
alteration
is
no
dissolution
,
no
more
then
to
adjourne
the
Parliament
to
another
time
is
to
dissolve
it
,
especially
considering
the
Sabbath
is
not
naturally
but
positively
morall
.
And
whereas
you
say
,
That
the
Sabbath
is
found
in
Scripture
among
the
ceremoniall
precepts
,
and
specially
in
that
Levit.
23.
(
where
yet
it
is
spoken
of
,
Paramount
,
although
because
of
Analogy
it
is
reckoned
amongst
them
.
)
I
answer
,
That
I
deny
not
but
there
may
be
found
in
Scripture
a
mixture
of
morall
and
ceremoniall
Lawes
,
without
danger
of
confounding
their
natures
after
they
had
been
once
formally
instituted
.
But
that
the
ten
Commandements
which
God
himselfe
both
spake
and
gave
,
after
such
an
extraordinary
manner
,
with
such
majesty
and
terrour
,
and
in
regard
of
the
place
for
all
the
world
to
take
notice
of
it
,
and
which
he
calleth
his
Covenant
,
and
himselfe
in
a
speciall
manner
recordeth
them
to
be
ten
in
number
,
Deut.
4.
and
with
his
owne
finger
wrote
them
twice
in
Tables
of
stone
(
signifying
as
well
their
lasting
nature
as
any
other
thing
)
and
commanded
them
to
be
put
into
the
Holy
of
Holies
in
the
Arke
under
the
Mercy-seate
,
and
which
were
all
of
them
institute
in
Innocency
,
either
by
created
Nature
or
immediate
Revelation
,
whereas
all
other
Ordinances
were
delivered
by
the
mediation
of
Moses
a
mortall
man
,
but
that
immediately
by
the
immortall
God
,
as
witnesseth
Iosephus
in
his
Iewish
antiquities
:
Moses
(
saith
hee
)
received
the
ten
Commandements
from
the
high
and
unexcessible
mountaine
Sinai
,
with
thundrings
,
but
other
Lawes
he
received
in
the
Iewish
Tabernacle
,
ascending
no
more
the
mountaine
.
Now
that
one
of
these
should
be
temporary
,
and
the
other
nine
perpetuall
,
is
doubtlesse
in
any
reasonable
mans
opinion
very
ill
likely
.
I
am
sure
Bishop
Andrewes
in
his
Chatechisticall
doctrine
saith
,
That
it
were
not
wise
to
set
a
Ceremony
(
he
meanes
a
Iewish
abrogative
Ceremony
)
in
the
midst
of
morall
precepts
.
And
one
saith
,
Certainly
God
did
intend
something
extraordinary
by
this
great
odds
of
conveyance
,
and
what
more
proper
then
that
these
were
mortall
and
dependant
upon
those
,
those
immortall
and
independant
,
especially
if
we
weigh
the
manner
how
Moses
concludeth
his
repetition
of
the
ten
Commandements
with
these
words
.
God
added
no
more
but
wrote
them
in
Tables
of
stone
,
to
shew
that
these
words
be
valued
of
a
greater
rate
,
then
those
which
should
be
added
by
the
hands
of
Moses
,
which
were
either
to
be
explanations
of
these
,
or
shadowes
of
Christ
:
And
as
God
did
not
adde
,
so
man
may
not
diminish
from
these
words
,
and
so
consequently
there
is
no
reason
without
sacriledge
to
suspect
the
morality
of
the
fourth
Commandement
.
Broad
.
One
heretofore
required
me
to
shew
a
satisfactory
reason
,
why
if
the
fourth
Commandement
be
of
no
higher
rancke
then
the
other
temporary
constitutions
of
Moses
,
Answer
.
You
say
you
da●e
not
give
a
reason
of
all
Gods
doings
,
I
could
with
you
were
as
modest
in
not
reasoning
against
God
,
as
you
are
in
reasoning
for
him
.
As
concerning
your
question
,
why
God
speaketh
so
much
of
rest
,
and
so
little
of
holy
duties
.
Answ.
You
are
sufficiently
answered
out
of
the
Commandement
it self
.
For
those
words
(
Remember
that
thou
keep
holy
the
Sabbath
day
)
are
a
most
plenary
expression
of
the
sanctifying
of
that
day
,
with
the
duties
of
holinesse
,
which
being
thus
premised
,
then
followeth
after
in
the
Commandement
the
urging
of
Rest
or
abstinence
from
work
,
both
as
a
meanes
to
further
the
Sabbaths
sanctification
(
like
as
in
the
Sabbath
of
Atonement
,
Levit.
23.
27
,
28.
)
and
as
a
significant
part
thereof
,
conjunctively
considered
and
spiritually
[
*
](A26468-e38740-b)
*
Th●ugh
by
reason
of
the
mino●tyof
the
Iewish
pedagogy
(
as
aforesaid
)
there
was
then
(
interpretat●vely
by
God
,
〈…〉
ab●tract
holinesse
of
this
Rest
,
being
s●●cowish
and
significative
,
as
of
other
Types
.
improved
.
For
as
fasting
joyned
with
prayer
is
a
necessary
medium
of
Gods
extraordinary
worship
by
removing
impediments
,
and
also
a
significant
medium
concerning
our
extraordinary
humiliation
:
So
is
the
Sabbaths
Rest
both
a
medium
and
a
significant
medium
to
Gods
extraordinary
worship
and
our
extraordinary
happinesse
:
And
it
is
not
rare
to
finde
fasting
urged
in
Scripture
without
expresse
mention
of
Prayer
,
as
in
Ester
4.
16.
Where
when
Ester
gave
Mordecai
in
charge
to
assemble
the
Iewes
,
and
to
fast
for
her
three
daies
and
nights
,
there
is
no
mention
of
prayer
;
And
yet
no
man
can
deny
but
it
is
most
necessarily
understood
and
implyed
,
though
it
be
not
expressed
.
So
it
is
.
As
for
your
Arguments
drawn
from
the
Covenant
,
which
because
it
consisted
both
of
Morall
and
Ceremoniall
Lawes
,
therefore
(
say
you
)
it
is
reason
that
one
Ceremoniall
Commandement
at
least
should
be
placed
among
many
Morall
precepts
in
the
Tables
of
the
Covenant
.
Answ.
Nay
rather
it
is
good
reason
that
both
the
Lawes
should
be
written
together
in
the
Booke
of
the
Covenant
,
as
indeed
they
were
,
in
regard
that
the
two
Tables
were
to
be
laid
up
in
the
Holy
of
Holies
,
and
so
not
to
be
come
by
,
but
the
copies
of
that
Book
were
of
continuall
use
.
And
again
seeing
the
Covenant
of
the
Iews
consisted
of
both
,
it
is
the
more
reason
that
they
should
be
carefully
distinguished
(
as
likewise
they
were
)
then
confounded
,
seeing
you
cannot
deny
but
that
which
was
Morall
was
to
appertain
to
after
ages
,
and
if
they
had
then
been
undistinctly
mixed
,
how
could
after
ages
tell
which
was
which
;
But
this
was
prevented
through
Gods
good
providence
,
by
their
disjunction
and
distinct
exhibition
at
the
first
.
Broad
.
If
this
will
not
satisfie
him
or
any
other
(
then
as
Christ
answered
some
Questioners
,
Matt.
21.
)
let
them
first
tell
me
wherefore
God
should
appoint
a
greater
punishment
for
the
breach
of
a
Ceremoniall
Law
,
then
he
did
of
some
Morall
▪
And
I
will
afterwards
tell
them
wherefore
he
should
grace
a
Ceremoniall
Commandement
as
much
as
a
Morall
.
Answer
.
There
may
be
very
good
reason
for
it
,
for
though
sometimes
God
doth
inflict
the
most
grievous
temporall
punishment
upon
the
greater
sins
,
to
aggravate
the
danger
of
committing
them
;
So
other
some
times
he
ordaineth
a
great
punishment
for
a
lesser
sinne
,
least
according
to
our
corrupt
judgements
we
should
thinke
it
small
,
and
if
it
were
not
for
the
punishment
threatned
,
be
the
carelesser
to
observe
it
.
And
secondly
to
shew
that
it
is
not
so
much
the
Nature
of
the
thing
commanded
,
as
the
Will
of
the
Commander
that
gives
weight
to
the
Commandment
.
And
thirdly
,
A
man
may
commit
some
morall
offence
with
lesse
guilt
,
then
the
Iewes
might
a
Ceremoniall
:
As
if
a
man
should
steale
a
loafe
of
bread
for
pure
need
,
he
was
not
so
great
a
sinner
,
as
he
that
through
contempt
or
wilfull
neglect
omitted
,
or
carelesly
performed
the
Sacrifices
of
the
Law
or
other
Ceremonies
.
Broad
.
Againe
,
Answer
.
If
the
Commandement
of
the
Sabbath
had
had
its
beginning
with
the
rest
of
the
Ceremonies
,
you
might
have
had
some
colour
for
what
you
say
;
But
seeing
it
was
first
set
on
foot
in
Innocency
,
and
afterwards
revived
as
an
equall
among
,
and
contemporary
with
the
Morall
Lawes
,
why
now
it
should
only
be
preferred
to
be
the
Master
of
the
Iewish
abrogative
Ceremonies
,
and
so
Moses
his
tale
of
ten
Commandements
,
brought
by
us
into
the
number
of
nine
.
I
can
see
small
reason
to
perswade
.
And
I
know
no
use
the
Sabbath
was
of
then
for
advantage
to
the
Morall
Law
[
*
](A26468-e39090-b)
*
In
conf●ssing
the
Sabbath
to
be
of
such
furtherance
to
the
Morall
law
,
he
must
needs
imply
(
against
himself
)
that
the
Sabbaths
Rest
was
a
significant
medium
to
the
sanctification
of
the
Sabbath
,
and
not
the
sanctification
it self
properly
and
only
.
,
but
it
is
of
the
same
use
to
us
now
,
(
especially
if
it
should
have
been
usefull
(
as
it
should
)
in
Innocency
.
)
So
that
if
the
Sabbath
faile
,
which
is
the
sinewes
of
Religion
,
then
farewell
the
power
of
Godlinesse
.
For
doubtlesse
it
was
the
very
reason
why
it
was
given
of
God
as
a
perpetuall
and
absolute
necessary
Concomitant
and
Appendix
to
the
Morall
Law
,
superadded
by
him
in
the
time
of
●nnocency
to
the
Law
of
Nature
,
as
I
have
said
before
,
that
it
might
be
a
perpetuall
help
thereto
;
and
therefore
as
it
begun
with
it
,
so
it
shall
end
with
it
.
Broad
.
Not
to
stand
longer
hereupon
.
Consider
that
the
Sabbath
was
instituted
for
divers
weighty
purposes
as
no
other
Ceremony
the
like
,
whereof
before
Chapter
4.
Secondly
,
that
it
concerned
all
the
Israelites
generally
,
both
Priests
and
People
,
and
also
very
often
as
few
Ceremonies
the
like
.
Thirdly
,
that
as
soone
as
it
was
instituted
,
it
was
prophaned
,
the
like
whereof
I
doe
not
finde
did
befall
any
other
Ceremony
.
And
if
this
last
consideration
did
minister
sufficient
occasion
unto
God
to
grace
the
Sabbath
above
other
Ceremonies
(
seeing
the
people
had
already
disgraced
it
more
then
the
other
,
and
thereby
bewraied
what
they
were
likely
to
doe
in
time
to
come
)
how
much
more
the
two
former
considerations
concurring
herewithall
?
This
much
to
give
him
and
others
satisfaction
if
it
may
be
.
Answer
.
You
say
very
true
of
the
Sabbaths
super-excellency
above
all
other
Ceremonies
,
and
let
me
adde
one
which
is
,
That
as
it
was
before
them
in
dignity
&
time
,
so
shall
it
be
after
them
to
the
end
of
the
world
.
But
for
your
third
reason
of
the
prophanation
of
the
Sabbath
,
as
soone
as
it
was
instituted
,
which
you
say
you
finde
not
to
befall
any
other
.
I
answer
,
that
you
need
not
goe
farre
to
seeke
one
,
for
their
gathering
Mannah
was
prophaned
with
covetous
gathering
and
disobedient
keeping
of
it
,
before
the
Sabbath
:
And
you
may
as
well
say
,
that
therefore
it
was
commanded
to
be
put
into
a
golden
pot
,
and
laid
up
before
the
Testimony
,
as
that
because
the
Sabbath
was
prophaned
,
therefore
it
was
put
among
the
ten
Commandements
:
Besides
,
offering
of
incense
was
prophaned
in
the
very
first
exercise
of
Aarons
Priesthood
by
strange
fire
,
Levit.
10.
1.
Broad
.
Now
out
of
that
hath
been
here
said
,
an
answer
may
be
taken
also
unto
these
words
of
the
Prophet
Isaiah
,
58.
13.
14.
No
more
can
be
gathered
from
that
Text
then
from
the
placing
of
the
fourth
Commandement
among
the
morall
Commandements
in
the
Decalogue
,
which
is
that
God
much
respected
the
keeping
of
the
Sabbath
.
And
this
I
acknowledge
,
but
this
he
did
likewise
,
the
paying
of
tythes
and
offerings
,
Mal.
3.
and
doth
the
partaking
of
the
Lords
Supper
,
1
Cor.
11.
Broad
.
ARGVMENT
3.
SOme
of
late
would
fetch
an
argument
from
Christs
words
,
Matth.
5.
18.
where
by
the
Law
they
understand
the
Decalogue
only
.
Answ.
Then
shall
the
word
Law
be
taken
in
one
sense
,
vers.
17.
and
in
another
,
vers.
18.
for
by
the
Law
in
the
17.
vers.
is
meant
[
*
](A26468-e39450-b)
*
The
five
bookes
of
Moses
,
Gen.
Exod.
Levit
,
&c.
the
whole
Law
of
Moses
,
as
likewise
,
Matth.
11.
13.
It
is
altogether
improbable
,
that
where
there
is
a
distribution
of
Scripture
into
parts
,
by
the
Law
should
be
signified
the
Decalogue
only
.
Againe
,
when
Christ
cometh
to
instance
afterward
in
many
particulars
of
the
law
,
some
of
the
instances
are
taken
out
of
other
places
as
vers.
33.
38.
43.
If
it
be
said
,
these
particulars
may
be
referred
to
some
Commandements
in
the
Decalogue
.
Answ.
So
it
would
be
said
if
Christ
had
instanced
in
any
Ceremoniall
precept
throughout
the
whole
Law
.
The
instances
(
as
also
that
which
is
said
vers.
16.
and
20.
)
doe
shew
that
Christ
spake
of
the
Law
Morall
,
or
that
which
is
to
be
kept
of
Christians
,
but
seeing
the
instances
are
taken
out
of
divers
places
,
it
cannot
be
gathered
by
them
(
nor
by
ought
else
here
)
what
is
morall
in
Moses
law
,
[
*
](A26468-e39540-b)
*
Five
books
.
and
to
be
kept
of
Christians
,
and
what
not
,
were
it
that
by
the
law
the
Decalogue
is
only
meant
,
yet
seeing
no
more
is
said
of
the
law
,
vers.
18.
then
is
said
of
the
Law
and
Prophets
,
Answer
.
It
is
true
that
these
17.
and
18.
verses
of
the
5th
.
Matt.
doe
intend
as
well
the
Ceremoniall
as
the
Morall
Lawes
,
for
Christ
going
about
to
bring
himself
into
liking
with
the
Iewes
by
removing
the
impediment
of
their
Law
,
shewing
that
he
made
for
and
not
against
it
.
First
concerning
the
Ceremoniall
,
whereas
they
thought
Christ
had
meant
to
have
made
those
Laws
to
be
no
laws
,
but
to
have
brought
in
a
new
way
of
Righteousnesse
and
Salvation
into
the
world
,
he
telleth
them
,
his
coming
was
not
to
disparage
or
annihilate
those
lawes
,
but
rather
to
ratifie
them
by
fulfilling
them
,
not
so
much
to
take
away
their
being
as
to
give
them
a
better
being
.
Secondly
,
concerning
the
morall
Law
,
whereas
they
trusted
to
it
to
their
own
destruction
,
and
misinterpreted
it
in
favour
to
their
carnall
and
corrupt
mindes
,
he
came
to
shew
them
the
true
sence
and
meaning
of
God
in
it
,
to
wit
,
that
they
were
not
to
be
saved
by
their
own
but
by
his
fulfilling
it
,
and
that
God
will
as
well
be
served
in
spirit
as
in
letter
:
So
that
he
was
so
farre
from
abolishing
this
Morall
law
,
as
that
he
did
more
enforce
it
,
and
gave
life
to
that
which
they
had
made
to
be
but
a
dead
letter
.
And
thus
this
text
maketh
for
the
perpetuitie
of
the
fourth
Commandement
,
for
that
Christ
fulfilled
both
the
Lawes
,
the
one
by
adding
the
substance
to
the
shadow
,
the
other
by
delivering
men
from
the
curse
of
it
through
grace
,
and
confirming
it
(
by
a
new
exposition
[
*
](A26468-e39710-b)
*
New
I
meane
to
them
and
a
manifestation
of
the
spirituall
part
of
it
)
as
a
rule
of
manners
for
all
ages
;
which
is
evinced
out
of
the
19.
verse
,
where
notwithstanding
he
had
formerly
said
how
that
he
had
fulfilled
the
Law
,
yet
doth
he
there
presse
them
to
obedience
,
which
must
needs
be
of
the
Morall
Law
.
Moreover
as
Christ
meant
not
to
destroy
the
law
,
so
neither
did
he
meane
to
confound
the
natures
of
lawes
perpetuall
and
temporary
(
which
was
a
way
to
destroy
them
)
and
consequently
not
to
annihilate
the
use
and
being
of
any
thing
,
save
only
such
as
did
help
to
build
the
partition
wall
,
and
were
ordained
for
the
state
and
time
of
the
Iewish
Church
before
Christs
coming
:
Much
lesse
the
Sabbath
,
which
sprung
out
of
Paradise
,
before
any
promise
of
Christ
was
made
,
and
which
now
in
our
State
or
Church
is
every
whit
as
usefull
and
proper
as
ever
,
serving
to
cherish
the
Morall
law
,
and
to
help
us
to
heavenly
mindednesse
by
its
signification
.
Nor
doe
we
say
as
you
would
force
upon
us
in
your
Margine
,
that
every
tittle
in
the
Decalogue
is
perpetuall
,
to
wit
stri●tly
(
for
that
the
Law
like
other
Scripture
being
occasionally
written
,
in
the
strictnesse
of
the
Letter
,
did
partake
of
those
times
,
and
of
the
state
of
the
Church
to
which
it
was
then
given
)
but
Evangelically
,
and
in
a
sutable
sence
to
our
times
it
is
perpetuall
.
Broad
.
ARGVMENT
4.
A
Fourth
Argument
is
taken
from
Christs
words
,
Mat.
24.
20.
but
this
Text
being
rightly
understood
,
maketh
nothing
for
them
neither
.
An
exposition
of
Christs
words
,
Pray
that
Your
,
not
of
the
Apostles
only
,
who
were
all
well
nigh
dead
,
or
departed
out
of
Iury
before
that
time
,
not
of
the
Disciples
alone
,
who
before
the
siege
departed
to
Pella
,
but
of
the
Citizens
of
Ierusalem
,
and
generally
of
all
the
Iewes
.
Flight
,
that
is
calamity
from
which
I
councell
you
to
fly
,
there
being
no
hope
by
any
meanes
to
avoid
the
same
.
He
tearmeth
it
flight
,
to
note
the
certainty
of
their
overthrow
.
Be
not
in
the
Winter
,
neither
On
a
Sabbath
,
1.
〈◊〉
.
Tract
pag.
73.
Because
Christ
seemeth
not
to
meane
any
one
particular
day
,
for
he
speaketh
of
daies
,
as
before
vers.
19.
and
again
after
ve
.
22.
except
those
daies
should
be
shortened
.
2.
Because
he
counselleth
them
to
fly
as
soone
as
they
see
Ierusalem
besieged
,
Luk.
21.
20.
And
indeed
it
had
been
a
great
folly
(
knowing
that
the
City
should
be
destroied
)
not
to
shift
for
themselves
whilest
they
might
,
but
to
tarry
untill
the
last
brunt
.
3.
Because
the
calamity
befalling
at
the
Passeover
,
became
came
farre
more
grievous
then
other
wayes
it
would
have
been
,
for
a
great
number
repairing
to
Ierusalem
at
that
feast
were
shut
in
by
the
Romanes
,
and
thus
Tot●
gente
velut
in
carcerem
conclusa
(
as
Iosephus
speaketh
)
it
came
to
passe
.
1.
quot
homines
tot
sententi●e
)
and
many
perished
by
this
meanes
.
〈…〉
Some
of
late
restraining
Christs
words
to
the
Disciples
,
onely
hold
the
reason
of
his
counsell
to
be
,
that
so
they
might
not
be
hindred
from
the
sanctifying
of
one
Sabbath
,
which
say
they
would
be
grievous
to
the
soule
,
as
to
〈◊〉
in
winter
would
be
grievous
to
the
body
.
Answ.
As
though
they
might
not
be
as
well
hindered
from
sanctifying
the
Sabbath
,
in
defending
themselves
against
the
Romans
▪
as
in
flying
from
them
,
and
againe
in
hiding
themselves
after
their
flight
,
being
scattered
here
and
there
as
the
manner
is
of
such
.
If
the
Disciples
following
Christs
counsell
,
Luke
21.
would
depart
out
of
Ierusalem
as
soone
as
it
began
to
be
besieged
,
it
is
likely
that
they
might
then
depart
in
what
day
almost
best
pleased
themselves
,
or
rather
indeed
in
what
night
they
would
,
which
is
the
time
wherein
men
usually
seeke
to
depart
out
of
Cities
besieged
.
If
they
would
tar●y
untill
the
city
were
ready
to
be
taken
(
which
in
them
had
been
extreame
folly
)
there
is
no
likelihood
that
they
could
fly
and
escape
at
all
.
But
not
to
stand
longer
hereupon
,
the
verses
both
before
and
after
doe
sufficiently
convince
,
that
Christ
gave
this
counsell
for
the
better
avoiding
of
bodily
calamities
,
and
the
event
hath
manifested
the
same
.
Answer
.
I
will
not
much
dispute
what
Sabbath
was
meant
by
Christ
in
these
words
of
his
,
Math.
24.
20.
For
admitting
the
conclusion
,
how
that
Christ
gave
this
counsell
for
the
better
avoiding
of
bodily
harmes
and
calamities
,
and
the
increase
of
those
troubles
,
which
(
at
the
least
)
was
such
as
was
not
from
the
beginning
of
the
world
to
this
time
,
nor
ever
should
be
.
For
that
they
were
to
typifie
the
calamities
that
should
befall
the
wicked
and
unbeleevers
at
the
last
day
;
I
confesse
this
exposition
of
yours
to
be
in
my
conceit
very
genuine
,
and
yet
it
may
for
that
very
reason
intend
the
weekly
Sabbaths
as
well
as
any
of
their
festivals
:
For
as
by
the
one
the
Iewes
should
be
multiplyed
at
Ierusalem
at
that
time
,
and
so
should
their
misery
be
increased
:
So
againe
by
the
other
might
their
consciences
be
so
straitned
in
regard
of
their
superstitious
resting
,
which
they
used
upon
the
Sabbath
,
as
that
they
would
rather
endure
to
dye
then
fly
,
especially
considering
the
Religion
they
put
in
that
tradition
of
a
Sabbath
daies
journey
,
which
was
but
two
miles
as
they
accounted
it
;
So
that
had
they
fled
●ut
two
miles
further
then
their
stint
,
they
would
have
thought
themselves
more
to
have
violated
the
Sabbath
,
then
if
they
had
spent
the
whole
day
in
contentions
and
seditions
within
the
City
:
For
of
such
force
is
zeale
,
when
it
is
not
according
to
knowledge
of
Scripture
,
as
that
,
through
our
corrupt
nature
,
it
bindeth
the
conscience
more
straight
then
any
command
of
God
rightly
understood
;
As
we
may
see
by
those
souldiers
,
who
when
they
were
besieged
,
rather
then
they
would
drinke
of
the
well
into
which
a
dog
was
throwne
,
they
would
starve
or
render
the
City
[
*
](A26468-e40260-b)
*
Turkish
History
.
.
And
so
doubtlesse
would
many
of
the
Iewes
chuse
to
dye
before
they
would
fly
further
then
their
superstitious
tradition
gave
them
leave
.
But
as
I
have
given
truth
its
due
in
commending
your
exposition
,
so
give
me
leave
to
discover
the
fallacy
of
your
marginall
sophisme
,
by
comparing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
already
spoken
of
in
the
2
Col.
16.
There
because
it
maketh
for
your
advantage
,
you
will
have
it
to
be
meant
the
weekly
Sabbath
,
and
yet
the
Article
is
not
prefixed
,
and
in
this
place
you
will
have
it
to
be
meant
the
lewish
Sabbath
,
because
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
prefixed
.
This
is
scarce
good
dealing
.
But
I
pray
you
let
one
and
the
same
defect
beget
one
and
the
same
sense
in
both
places
,
and
so
let
them
both
passe
alike
,
for
the
Iewish
extraordinary
festivals
,
and
so
your
Argument
shall
not
only
prevaile
with
us
,
but
evince
the
truth
.
Broad
.
CHAP.
VIII
.
WHat
would
follow
were
the
fourth
Commandement
morall
or
perpetuall
.
Were
the
fourth
Commandement
morall
or
perpetuall
,
it
would
follow
that
we
Christians
ought
to
keep
the
Iewes
Sabbath
,
for
the
meaning
of
this
Commandement
must
needs
be
the
same
as
heretofore
it
was
:
A
Law
cannot
say
one
thing
to
day
and
another
to
morrow
,
though
a
Law-giver
may
:
And
now
the
meaning
of
the
fourth
Commandement
heretofore
was
[
*
](A26468-e40420-b)
*
God
sanctified
the
seventh
day
,
Gen.
2.
not
one
day
of
seven
,
or
the
like
,
the
fourth
commandement
enjoyned
the
same
.
that
the
seventh
day
wherein
God
rested
should
be
sanctified
,
other
meaning
this
Commandement
could
have
none
,
as
the
words
thereof
doe
manifestly
declare
,
they
import
this
and
nothing
else
.
Such
I
know
among
us
,
as
urge
the
perpetuity
of
the
fourth
Commandement
,
will
have
it
bind
now
to
sanctifie
the
Lords-day
,
but
they
cannot
agree
among
themselves
show
this
strange
matter
●hould
come
to
passe
,
I
say
this
strange
matter
,
for
there
being
an
old
statute
for
fasting
on
the
Friday
,
if
it
should
be
said
that
hence
forward
we
should
be
bound
thereby
to
fast
upon
Saturday
,
would
it
not
seeme
wonderfull
strange
?
A
strange
matter
it
is
that
the
fourth
Commandement
should
bind
to
sanctifie
the
Lords-day
,
and
how
it
may
come
to
passe
many
strange
opinions
there
are
,
which
I
thinke
needfull
here
briefly
to
examine
1.
Opinion
.
There
are
who
teaching
that
the
fourth
Commandement
bindeth
to
sanctifie
the
Lords-day
,
will
have
it
thus
to
come
about
.
They
say
that
those
words
in
the
beginning
,
Remember
to
sanctifie
the
Sabbath
,
are
for
substance
the
whole
fourth
Commandement
,
that
which
followeth
being
only
an
explication
and
a
reason
,
and
here
they
take
the
word
Sabbath
in
a
generall
sense
,
so
that
this
(
with
them
)
is
a
more
generall
Commandement
,
then
if
God
had
said
,
Remember
to
sanctifie
the
seventh
day
.
Ans.
I
acknowledge
that
these
words
are
for
substance
the
whole
fourth
Commandement
as
you
teach
,
but
whereas
you
put
a
difference
betweene
Sabbath
and
seventh
day
,
1.
Because
then
the
word
Sabbath
should
be
taken
in
one
sense
in
the
beginning
of
the
Commandement
,
and
in
another
towards
the
end
;
for
towards
the
end
by
Sabbath
must
needs
be
meant
the
seventh
day
onely
.
And
rested
the
seventh
day
,
wherfore
the
Lord
blessed
the
Sabbath
and
sanctified
it
.
Here
Gods
resting
on
the
seventh
day
is
the
reason
why
he
sanctified
the
Sabbath
,
and
can
it
be
a
reason
of
sanctifying
another
day
besides
the
seventh
day
,
especially
seeing
he
laboured
on
all
the
other
.
Suppose
that
we
had
the
like
speech
in
the
new
Testament
,
as
thus
.
He
rose
again
on
the
first
day
,
wherefore
he
blessed
the
day
of
resurrection
,
and
sanctified
it
;
Who
would
not
take
the
day
of
resurrection
here
for
the
first
day
only
?
Reas.
2.
By
this
your
Doctrine
the
fourth
Commandement
should
be
of
larger
extent
,
then
that
Commandement
in
the
beginning
(
suppose
it
were
a
Commandement
as
you
would
have
it
)
for
there
it
is
said
,
God
blessed
the
seventh
day
not
the
Sabbath
.
Answer
.
In
stead
of
answer
to
this
in
this
place
,
I
referre
you
to
a
review
of
your
first
Chapter
and
mine
,
where
the
selfe
same
point
is
largely
discoursed
,
Onely
a
word
or
two
more
.
1.
Touching
your
consequence
of
the
unchangeablenesse
of
the
Iews
day
into
ours
,
if
the
fourth
Commandement
be
admitted
morall
.
See
for
this
Eat●nus
de
Sabbato
,
pag.
40.
de
Moralitate
Sabbathi
.
Neque
enim
(
saith
he
)
mut●bile
cum
ceremoni●li
bene
est
coniunctum
,
aut
cum
eo
convertendum
,
Quamvis
enim
omne
ceremoniale
sit
mutabile
,
non
é
contra
tamen
,
Multa
enim
sunt
positiva
●●●tabilia
quae
non
sunt
Ceremoni●
,
huius
generis
sunt
leges
Iudiciales
,
Exod.
21.
&c.
Sic
etiam
totu●
Decalogu●
,
aliquo
modo
mutabilis
fuit
,
ut
disertè
Apostolus
expri●it
,
in
3
ad
Gal.
13.
Christus
redemit
nos
ab
execratione
legis
,
&
cap.
4.
30.
Ejice
ancillam
&
filium
eius
,
qu●
ancilla
(
ut
vers.
25.
apparet
)
mo●●
Sicai
erat
,
qui
est
in
Arabia
.
Hoc
est
lex
;
quae
ibi
pronunciata
fuit
.
Hisce
liquet
,
quod
lex
&
male●●ctio
eius
,
in
Christo
sunt
abrogata
,
quatenus
aliquo
modo
erant
murabilia
,
totam
autem
legem
ceremonialem
esse
,
nemo
est
qui
dixerit
.
2.
And
touching
your
instance
or
similitude
of
fasting
Friday
by
Statute
.
I
answer
,
That
indeed
it
were
strange
to
turn
Friday
into
Saturday
by
vertue
of
the
letter
of
the
same
law
,
Rebus
sic
stantibus
,
but
put
case
we
had
some
extraordinary
Deliverance
fell
out
on
Friday
(
as
the
Gun-powder
Treason
)
and
were
to
keepe
it
weekely
as
we
are
the
Sabbath
,
then
if
either
the
Parliament
sedente
curia
,
should
alter
the
law
,
or
the
King
by
a
non
obstante
should
for
this
cause
publish
an
alteration
,
or
by
his
and
the
Courts
example
should
change
the
day
from
Friday
to
Saturday
,
in
memory
of
that
Deliverance
,
Friday
being
made
thereby
rather
a
Day
of
Feasting
then
Fasting
,
I
thinke
no
wise
man
will
say
that
the
law
was
repealed
or
suffered
any
detriment
by
this
:
So
&c.
Christ
came
not
to
give
new
lawes
but
to
renew
the
old
upon
a
new
condition
,
and
in
this
sense
was
it
a
new
Commandement
,
to
love
one
another
.
And
thus
is
the
Lords
Day
a
renewed
Sabbath
,
not
given
as
a
new
law
,
but
altered
by
example
.
For
ours
is
a
new
Sabbath
,
as
the
Covenant
is
said
to
be
a
new
Covenant
,
which
is
only
in
exhibition
,
not
in
substance
:
For
there
was
nothing
but
by
the
coming
of
Christ
it
was
ground
under
one
of
these
two
wheeles
,
either
it
suffered
abrogation
or
qualification
:
But
the
Sabbath
suffered
not
abrogation
:
Therefore
Qualification
:
And
which
was
proper
to
Christ
,
who
though
he
came
not
to
give
new
lawes
,
yet
he
was
to
qualifie
and
renew
the
old
upon
Evangelicall
tearmes
.
Broad
.
2.
Opinion
.
By
this
first
opinion
,
though
the
fourth
Commandement
bindeth
to
keep
the
Sabbath
yet
not
the
seventh
Day
,
but
others
teach
that
it
bindeth
to
keep
the
seventh
day
as
heretofore
it
did
.
Those
have
then
to
prove
that
the
Lords-day
is
the
seventh
or
last
of
the
weeke
.
Now
how
can
they
prove
this
?
1.
The
Scriptures
are
against
them
,
for
they
terme
the
Lords-day
the
first
of
the
weeke
in
two
places
:
Act.
20.
2
Cor.
16.
It
is
imagined
that
Christ
before
his
Ascension
or
the
Apostles
,
presently
after
commanded
to
keep
the
Lords-day
for
Sabbath
,
which
if
Christ
or
his
Apostles
had
done
,
and
it
had
been
needfull
that
the
Lords-day
should
be
the
seventh
day
,
2.
The
Fathers
are
against
them
,
for
they
tearmed
Wednesday
the
fourth
of
the
weeke
.
Si
dies
observare
non
licet
,
Origen
.
Nicephorus
have
the
like
saying
.
&
menses
,
&
tempora
,
&
annos
,
nos
quoque
simile
crim●n
incurrimus
,
quartum
Sabbati
observantes
&
parascenem
,
&
diem
Dominicum
,
&c.
Hieron
.
in
Gal.
4.
3.
Reason
is
against
them
,
for
if
the
Iews
Sabbath
untill
the
change
were
the
seventh
day
,
how
should
the
next
day
be
the
seventh
also
?
Answer
.
It
is
not
needfull
to
prove
the
Lords-day
to
be
the
last
day
of
the
weeke
;
It
is
enough
to
hold
correspondencie
with
the
Commandement
,
if
we
prove
it
to
be
the
seventh
day
,
not
in
order
,
but
in
number
:
For
though
the
Commandement
bindeth
perpetually
to
the
number
,
it
was
and
is
the
present
condition
of
the
Church
,
in
regard
of
our
benefit
from
God
and
Gods
Covenant
to
us
,
which
bindeth
us
to
the
order
first
or
last
.
In
which
adjournment
we
,
as
is
requisite
,
retain
and
observe
the
scope
and
equitie
of
the
Commandement
,
since
God
hath
afforded
us
sixe
dayes
for
the
dispatch
of
our
own
businesses
,
that
we
should
willingly
dedicate
the
seventh
to
his
worship
:
For
the
altering
of
the
circumstance
of
time
doth
not
abolish
the
substance
of
the
Commandement
.
This
difference
is
evident
and
usuall
in
other
matters
,
as
for
instance
:
It
was
one
thing
to
have
the
Tridentine
Councell
translated
to
Bolonia
,
and
the
ending
of
it
was
another
thing
:
So
there
is
a
difference
between
the
adjourning
of
the
last
to
the
first
,
and
the
dissolution
of
the
Sabbath
day
.
And
although
the
Sabbath
be
now
the
first
day
of
the
weeke
in
one
respect
,
to
wit
,
according
to
order
,
yet
it
remaines
still
the
last
in
another
respect
,
to
wit
,
as
they
are
seven
in
number
:
And
that
it
was
thus
,
even
in
the
Christians
account
,
the
last
as
well
as
the
first
,
appeareth
in
the
1
Cor.
16.
where
Paul
biddeth
them
,
that
every
first
day
of
the
weeke
every
one
should
contribute
as
God
had
prospered
him
,
to
wit
,
in
the
sixe
fore-going
work-dayes
.
And
as
touching
your
reason
I
answer
,
that
every
thing
must
have
a
time
of
institution
and
beginning
.
Had
God
made
Adam
the
first
day
,
then
had
he
kept
Gods
seventh
day
Sabbath
,
but
God
making
him
the
sixth
day
,
and
he
being
first
to
spend
sixe
dayes
in
one
kinde
of
imployment
,
and
the
seventh
in
another
,
thereupon
it
is
more
then
likely
he
was
to
keepe
the
thirteenth
day
from
the
first
day
of
the
Creation
as
his
first
Sabbath
,
and
not
the
fourteenth
day
as
his
second
[
*
](A26468-e41140-b)
*
Had
Adam
kept
Gods
seventh
day
Sabbath
,
then
had
he
kept
a
Sabbath
in
Innocency
,
for
it
was
instituted
before
his
fall
.
Againe
,
if
to
be
God
did
raine
Mannah
,
on
the
first
day
according
to
the
computation
of
the
Creation
,
then
they
kept
that
seventh
day
Sabbath
;
But
if
he
did
not
begin
to
raine
Mannah
on
that
day
,
but
on
some
other
in
the
weeke
,
then
was
that
computation
broken
,
and
yet
the
Sabbath
rightly
kept
.
So
,
had
Christ
risen
on
the
last
day
of
the
weeke
,
(
but
then
had
not
Isaiah
his
prophecie
been
fulfilled
65.
17.
)
then
had
we
observed
that
day
;
but
the
Sonne
of
man
(
as
you
say
)
being
Lord
of
the
Sabbath
,
its
fit
the
Sabbath
should
waite
on
him
,
and
not
he
on
the
Sabbath
,
and
therefore
as
he
chose
the
first
day
to
rise
on
,
as
likewise
the
morning
and
not
the
evening
to
rise
in
;
so
have
we
done
well
,
after
Saint
Pauls
rule
,
in
imitating
him
as
he
imitated
Christ
,
in
keeping
the
Lords-day
Sabbath
ever
since
:
which
,
as
I
have
noted
before
,
was
not
darkly
prefigured
in
the
keeping
the
first
and
seventh
day
in
the
time
of
the
Passeover
:
As
like
wise
to
being
the
Sabbath
in
the
morning
and
not
in
the
evening
(
which
yet
cannot
be
done
without
some
losse
of
time
,
being
that
the
Iewes
Sabbath
ended
at
the
evening
)
for
if
we
change
the
day
because
of
Christs
resurrection
,
and
by
Pauls
example
;
why
not
then
the
terminations
of
the
day
,
according
to
the
time
of
Christs
resurrection
,
and
example
of
Paul
in
his
practice
at
Tro●s
.
I
speake
this
as
an
argument
against
some
,
that
are
of
opinion
the
Sabbath
still
beginneth
at
evening
,
as
in
the
time
of
the
Iewes
,
and
first
Creation
,
when
indeed
evening
and
morning
made
the
day
,
and
darknesse
was
to
goe
before
light
.
As
for
the
disorder
which
you
say
this
innovation
must
needs
produce
,
let
it
lye
upon
the
Apostles
who
can
answer
it
well
enough
;
and
so
may
we
building
on
the
foundation
of
the
Prophets
and
Apostles
:
In
the
meane
time
Pauls
example
,
which
is
not
in
vaine
set
downe
in
the
20.
Acts
6
,
7.
(
where
no
day
of
the
seven
,
but
only
the
last
,
which
was
the
first
day
of
the
weeke
,
is
thus
disposed
of
)
is
a
sufficient
warrant
for
us
hence
forwards
to
observe
it
,
from
the
4th
.
Phil.
9.
The
things
which
you
have
seen
in
me
,
doe
,
and
the
God
of
peace
shall
be
with
you
.
And
as
for
that
in
your
margin
,
where
you
say
that
the
number
seven
hath
reference
to
other
going
before
;
I
answer
you
in
this
figure
7000007
:
where
you
see
,
the
first
as
well
as
the
last
in
some
respect
may
be
the
seventh
,
to
wit
in
number
,
though
not
in
place
and
order
.
Broad
.
But
let
it
be
imagined
(
although
I
can
scarce
see
how
it
can
be
imagined
only
)
that
our
day
is
become
the
seventh
and
last
of
the
weeke
,
what
would
follow
hereupon
?
That
God
might
well
be
said
to
have
rested
on
our
day
,
and
to
have
enjoyned
one
day
on
Mount
Sinai
;
But
then
it
might
not
be
said
,
that
Christ
rose
upon
one
day
.
He
that
saith
both
God
rested
and
Christ
rose
upon
one
day
,
may
as
wel
say
▪
that
God
both
rested
and
began
to
make
the
world
upon
one
day
,
which
I
will
not
beleeve
any
man
will
say
,
untill
I
know
it
.
Answer
.
I
know
none
that
goeth
about
to
make
Gods
Rest
and
Christs
Resurrection
to
be
upon
one
and
the
selfe-same
day
:
Nor
need
it
,
for
it
is
enough
that
the
one
was
,
and
the
other
is
observed
holy
,
as
the
seventh
day
in
opposition
to
the
six
work-daies
:
The
change
not
onely
being
granted
by
us
,
but
argued
as
necessary
and
significantly
materiall
.
Broad
.
3.
Opinion
.
Others
there
are
which
by
the
seventh
day
in
the
beginning
of
the
Commandement
,
Am●s
Theol.
li●
.
2.
cap.
15.
sect.
8.
v●l
unus
è
s●ptem
,
but
doth
the
Scripture
so
speak
,
or
doth
he
so
much
as
goe
about
to
prove
〈◊〉
.
He
and
others
doe
wisely
to
take
that
for
granted
which
they
cannot
prove
.
understand
one
of
the
seven
daies
;
but
the
seventh
day
is
the
Sabbath
,
that
is
(
say
they
)
but
one
of
the
seven
daies
is
the
Sabbath
,
and
the
first
day
is
one
of
the
seven
daies
as
well
as
the
seventh
.
Answ.
1.
Then
shall
the
words
seventh
day
have
one
sence
in
the
2.
Gen.
and
another
here
.
Will
any
man
say
that
God
ended
his
worke
upon
one
of
the
seven
daies
,
and
not
upon
the
seventh
day
only
?
2.
Then
shall
the
words
seventh
day
have
one
sense
in
the
beginning
of
the
Commandement
,
and
another
after
,
for
after
it
is
said
that
God
rested
on
the
seventh
day
.
3.
Then
had
the
Israelites
sanctified
our
day
or
any
other
,
and
not
the
seventh
,
they
had
not
broke
the
fourth
Commandement
.
Answer
.
This
opinion
,
of
the
seventh
day
to
intend
one
of
seven
,
is
doubtlesse
most
true
,
and
is
therefore
spoken
in
the
Commandement
exclusively
,
implying
thus
much
,
That
thou
art
not
to
keep
the
sixth
day
,
or
one
of
six
,
or
the
eight
day
or
one
of
eight
,
but
the
seventh
day
or
one
of
seven
.
For
the
substance
of
the
Commandement
hath
respect
unto
the
number
,
for
it
opposeth
seven
to
sixe
;
as
if
it
had
said
,
six
daies
shall
be
for
labour
,
and
the
seventh
for
Rest
:
although
I
deny
not
,
but
the
example
of
God
in
respect
of
order
,
was
then
significātly
binding
during
the
inforcemēt
of
the
reasonof
the
creation
:
I
would
not
be
mistaken
;
and
be
thought
(
when
I
say
one
of
seven
)
to
meane
any
one
,
but
as
Ames
.
in
that
place
being
rightly
understood
,
and
set
downe
,
dies
septimus
vel
unus
è
septem
,
that
is
,
the
seventh
day
,
or
one
of
seven
,
not
of
six
or
eight
.
For
I
know
the
Iewes
were
to
celebrate
the
seventh
day
,
the
last
in
order
both
for
example
and
signification
sake
,
during
the
Covenant
of
works
:
For
the
order
both
was
and
is
exceeding
usefull
in
respect
of
its
signification
,
and
helpeth
much
to
the
fulfilling
the
duty
of
sanctifying
the
Sabbath
.
And
therefore
hath
God
been
ever
carefull
,
not
only
to
give
the
generall
Commandement
to
his
Church
,
for
the
observation
of
the
seventh
day
;
But
he
hath
likewise
prescribed
them
a
terminus
a
quo
,
a
day
or
an
occasion
whence
and
whereby
they
were
to
number
their
seven
daies
(
which
yet
was
not
alwaies
one
&
thesame
seventh
day
)
As
unto
Adam
he
gave
the
first
day
of
his
being
created
to
number
from
,
and
therefore
was
he
carefull
to
give
him
this
Commandement
in
due
time
,
to
wit
,
the
second
day
of
his
Creation
,
so
soone
as
he
had
given
an
example
,
that
so
he
might
remember
it
against
the
seventh
day
came
:
So
likewise
to
the
Iewes
he
appointed
by
Moses
the
first
day
of
Mannah
for
them
to
reckon
upon
:
And
so
to
us
by
his
owne
and
the
Apostles
examples
he
hath
given
the
day
of
the
Resurrection
to
be
the
ground
of
our
Computation
.
Broad
.
4.
Opinion
.
Some
of
late
tell
us
of
the
substance
and
circumstances
of
the
fourth
Commandement
,
If
God
had
said
,
Remember
to
sanctifie
one
day
of
the
week
six
daies
thou
shalt
labour
,
and
the
seventh
thou
shalt
sanctifie
,
ye
had
some
colour
for
your
doctrine
,
although
this
had
bin
nothing
in
very
deed
.
For
God
said
,
thou
shalt
keep
a
Feast
to
me
,
By
this
opinion
not
the
substance
,
but
only
the
circumstances
of
the
fourth
Commandement
are
mentioned
in
the
Decalogue
,
which
circumstances
also
are
not
to
be
observed
.
Answer
.
That
in
the
fourth
Commandement
is
both
substance
and
circumstance
is
evident
:
By
substance
,
I
understand
the
sanctifying
the
seventh
day
,
not
as
it
is
last
in
order
,
but
as
it
is
opposed
to
all
other
numbers
,
by
circumstance
I
understand
the
order
and
the
reason
[
*
](A26468-e41860-b)
*
For
the
reason
did
as
well
bind
to
observe
the
order
,
as
to
establish
the
Commandement
it selfe
,
til
I
there
was
a
new
reason
of
a
new
order
,
but
never
of
a
new
commandement
:
Which
two
(
that
I
may
use
your
phrase
in
the
conclusion
of
your
seuenth
Chapter
)
have
been
manifested
to
have
been
circumstantiall
by
the
event
.
I
say
the
very
reason
of
the
Commandement
as
it
did
bind
the
order
was
circumstantiall
and
changable
.
Wee
see
how
it
received
an
addition
,
in
that
their
remembrance
of
their
deliverance
out
of
Egypt
(
which
was
a
Type
of
our
spirituall
deliverance
)
was
made
a
reason
of
this
fourth
Commandement
as
well
as
the
Creation
;
And
so
is
now
our
redemption
it selfe
by
Christ
,
and
yet
nothing
of
the
substance
abolished
or
altered
,
but
the
maine
duty
of
sanctifying
the
seventh
day
is
still
observed
.
And
the
reason
(
as
I
conceive
)
why
this
Commandement
was
more
circumstantiall
then
others
,
was
because
it
was
preter-ordained
to
the
Law
of
Nature
for
the
continuall
use
of
the
Church
in
all
states
and
conditions
:
And
therefore
was
it
to
be
brought
to
the
state
,
and
made
sutable
to
the
condition
of
the
Church
[
*
](A26468-e41880-b)
*
In
regard
of
the
circumstantiall
parts
of
it
,
the
morall
part
fitting
all
states
as
an
help
of
their
obedience
.
;
and
not
the
condition
of
the
Church
to
be
brought
to
it
,
as
were
also
the
Sacraments
,
and
yet
so
as
that
God
hath
himselfe
ever
ordered
these
changable
circumstances
in
it
,
either
by
the
doctrine
or
example
of
his
Prophets
or
Apostles
,
notvery
darkly
.
Indeed
as
touching
the
seventh
day
to
be
any
other
then
the
last
in
the
time
of
the
Prophets
,
is
not
to
be
imagined
,
because
then
that
order
was
in
force
,
but
now
in
the
Apostles
time
,
the
event
doth
cleerly
manifest
the
contrary
in
the
practice
of
the
Apostles
,
which
giveth
sufficient
authority
for
ours
[
*
](A26468-e41900-b)
*
It
is
altogether
an
unlikely
thing
,
that
the
Church
without
a
pregnant
Commandement
(
which
there
is
none
in
scripture
)
would
take
upon
them
to
abolish
the
fourth
commandement
(
enjoyning
a
duty
upon
an
universall
and
perpetuall
benefit
)
and
yet
of
their
owne
authority
bring
up
a
custome
equivalent
.
And
whereas
you
say
that
no
other
Commandement
is
to
be
interpreted
with
circumstances
and
substance
.
I
answer
,
That
be●ides
that
circumstance
of
the
Israelites
deliverance
prefixed
to
the
whole
Law
,
me
thinks
you
should
acknowledge
this
to
be
true
in
the
fifth
Commandement
,
where
there
is
a
promise
made
of
a
reward
in
Canaan
to
them
that
keep
it
,
which
yet
is
a
changable
circumstance
[
*
](A26468-e41910-b)
*
And
in
answer
to
your
marginall
note
,
if
it
were
not
a
changable
circumstance
,
you
m●y
imagine
what
absurdity
would
follow
.
in
respect
of
the
precise
meaning
:
For
though
in
that
respect
it
be
void
,
yet
it
is
still
of
force
and
use
according
to
the
present
state
and
residence
of
the
Church
,
as
appeareth
in
the
6.
Eph.
2.
And
notwithstanding
the
cessation
of
the
Egyptian
Deliverance
,
and
the
precise
meaning
of
this
promise
in
the
fifth
Commandement
,
and
their
alterations
into
a
more
spirituall
&
proper
meaning
for
the
present
Church
,
yet
do
the
Commandements
themselves
for
their
substance
remaine
to
this
day
the
same
:
For
the
change
of
significant
circumstances
may
be
upon
good
grounds
without
impeachment
to
the
being
of
the
law
:
as
the
Israelites
supposed
changing
the
gesture
from
standing
to
sitting
,
when
they
were
a
Sedentary
Church
did
no
whit
abolish
the
Passeover
.
And
thus
did
David
change
the
order
that
God
had
appointed
among
the
Levites
(
how
that
till
thirtie
yeeres
old
they
were
not
to
officiate
)
when
the
reason
of
it
failed
,
and
the
Arke
had
rest
,
then
without
prejudice
to
the
Ordinance
,
he
ordained
that
they
should
officate
at
twentie
,
as
is
1
Chron.
23.
As
a
man
may
alter
his
temperament
and
yet
continue
a
man
still
,
so
long
as
for
substance
he
remaineth
the
same
in
soul
and
body
.
So
if
so
be
the
Sabbath
had
been
changed
,
from
being
kept
every
seventh
day
,
to
every
sixth
,
then
the
whole
frame
of
the
fourth
Commandement
had
suffered
shipwrack
:
But
in
the
change
of
one
seventh
day
to
another
upon
such
a
ground
and
reason
the
substance
suffereth
not
.
For
as
Bishop
White
observes
,
pag.
136.
(
against
T.
B.
who
affirmes
that
in
all
Divine
lawes
whensoever
any
part
is
taken
away
the
whole
is
abolished
)
That
if
by
part
he
understand
such
a
part
as
is
substantiall
and
constituent
his
position
is
granted
,
but
if
he
understand
a
circumstantiall
or
accidentall
part
the
position
is
false
;
For
(
saith
he
)
the
Law
of
Prayer
or
Divine
worship
is
still
in
force
,
as
it
was
in
Davids
and
in
Daniels
time
,
in
respect
of
substantiall
actions
,
but
many
circumstances
of
time
,
place
and
gesture
,
are
abolished
in
the
time
of
the
Gospel
:
as
Daniels
praying
with
windows
open
toward
Ierusalem
,
&c.
And
therefore
,
a
little
to
vary
the
words
and
sence
of
his
conclusion
against
T.
B.
the
substance
of
the
fourth
Commandement
may
be
continued
and
yet
the
Circumstance
altered
.
As
touching
your
following
instance
of
the
three
feasts
a
yeere
,
I
see
not
that
it
holds
good
Analogie
with
the
Sabbath
:
But
your
marginal
instance
of
the
●arths
seventh
yeere
Sabbath
is
proper
.
In
which
Commandement
(
I
say
)
there
is
both
circumstance
and
substance
.
The
substance
is
the
Law
it selfe
of
resting
the
seventh
yeere
in
opposition
to
the
other
sixe
:
But
the
precise
order
is
added
by
the
God
of
order
,
for
the
better
execution
of
this
Law
without
confusion
,
which
must
needs
follow
if
it
were
left
arbitrary
.
Like
as
in
the
Law
of
Tythes
,
God
chose
to
himselfe
one
in
ten
,
which
for
orders
sake
,
and
that
they
might
have
a
rule
to
walke
by
,
he
appointed
to
be
every
tenth
as
it
passed
under
the
rod.
And
so
of
the
Sabbath
,
wherein
for
order
sake
God
did
not
only
appoint
the
seventh
day
to
be
the
last
,
but
also
gave
a
computation
from
Mannah
,
that
so
they
might
also
know
which
should
be
that
last
,
and
so
avoid
confusion
:
Which
yet
doth
nothing
hinder
,
but
that
the
same
God
may
upon
occasion
,
appoint
another
order
by
his
Apostles
,
as
he
did
that
by
Moses
,
and
not
harme
the
Law
it selfe
,
or
the
substance
of
the
Commandement
in
so
doing
.
Nay
I
thinke
,
if
the
case
were
put
to
you
of
a
man
in
a
farre
countrey
,
who
by
some
or
other
accident
losing
that
computation
of
Mannah
)
should
notwithstanding
have
dedicated
every
seventh
day
(
which
yet
happily
might
be
the
first
,
second
,
or
third
of
the
week
as
well
as
the
last
)
to
an
holy
rest
,
in
obedience
to
tho
Commandement
:
(
I
thinke
I
say
)
you
would
grant
this
man
to
observe
the
fourth
Commandement
in
substance
.
Broad
.
5.
Opinion
.
Others
speake
of
the
Morality
and
Ceremonies
of
the
fourth
Commandement
,
Ans.
There
is
no
Morality
of
the
fourth
Commandement
as
is
said
before
:
Indeed
I
acknowledge
the
Law
of
Nature
;
here
Nature
taught
the
Gentiles
,
and
doth
teach
Christians
to
set
apart
some
times
(
as
places
)
for
the
publike
worship
of
God
:
But
there
is
a
[
*
](A26468-e42170-b)
*
Suppose
that
God
had
said
to
Sem
thou
shalt
sanctifie
some
time
,
to
Ham
thou
shalt
sanctifie
one
day
in
a
week
,
and
to
Iaphet
thou
shalt
sanctifie
the
seventh
day
,
had
he
not
given
divers
Lawes
to
them
there
?
Should
Sem
have
kept
the
morality
,
Ham
the
substance
,
and
Iaphet
the
ceremony
or
circumstance
of
one
and
the
same
Law
,
this
were
presently
doctrine
I
trow
.
difference
betweene
the
generall
Law
of
Nature
written
in
mans
heart
at
the
Creation
,
and
the
peculiar
precept
of
the
Sabbath
written
since
in
Tables
of
stone
.
Should
God
now
say
to
the
Iewes
,
you
shall
sanctifie
the
seventh
day
,
wherein
I
rested
,
and
to
us
Christians
you
shall
sanctifie
the
first
day
wherein
my
Sonne
rose
.
The
Iewes
sanctifying
their
Sabbath
,
and
we
the
Lords-day
,
should
doe
that
is
enjoyned
by
the
Law
of
Nature
in
a
generall
manner
,
but
as
they
should
not
doe
that
were
enjoined
by
our
particular
Law
,
so
then
neither
should
we
doe
that
were
enjoined
by
their
particular
Law
.
Answer
.
That
there
were
some
intervening
Ceremonies
befell
the
Sabbath
in
the
Iewish
Church
,
you
(
I
thinke
)
will
not
(
I
am
sure
cannot
justly
)
deny
,
which
now
like
an
old
suit
of
clothes
are
dropt
off
[
*
](A26468-e42310-b)
*
Nay
even
in
the
very
time
of
the
Iewes
,
the
extreame
strict
Rest
ceased
when
Mannah
ceased
(
for
Christ
hath
pruned
the
Law
of
her
Mosaicall
branches
)
and
the
Sabbath
remaineth
naked
and
pure
.
For
as
the
Sabbath
it selfe
was
a
super-addition
or
handmaid
to
the
Law
of
Nature
,
that
is
of
necessary
use
and
service
to
preserve
our
obedience
to
the
will
of
God
revealed
in
it
(
and
especially
to
the
first
Table
(
as
I
have
observed
in
the
beginning
of
this
Tract
:
So
had
it selfe
also
many
additions
,
which
were
proper
to
the
state
of
the
Iewish
Church
(
in
which
time
it
was
reinforced
)
as
likewise
had
every
thing
else
:
Which
additions
were
some
of
them
Ceremonies
,
some
meere
occasionall
circumstances
(
and
thus
was
the
strict
rest
in
the
wildernesse
,
and
the
stranger
within
thy
gates
mentioned
in
the
fourth
commandement
)
some
whereof
were
abrogative
,
some
changable
,
according
to
the
severall
natures
,
as
appeares
by
their
severall
events
in
this
new
created
Church
of
ours
.
In
the
Commandement
it selfe
,
as
it
is
laid
downe
in
the
Decalogue
,
I
know
nothing
properly
Ceremoniall
in
a
Iewish
sence
,
and
to
bee
abrogated
properly
by
Christ
;
For
whatsoever
was
abrogated
by
Christ
,
was
ordained
by
reason
of
Christ
since
the
fall
,
which
the
Sabbath
was
not
.
Touching
your
first
marginall
note
,
with
which
I
will
couple
your
conclusion
of
the
fourth
Opinion
,
You
say
,
That
by
these
two
opinions
,
Not
substance
,
but
either
circumstance
or
ceremony
,
are
only
mentioned
in
the
fourth
Commandement
,
and
hath
as
it
were
a
peece
of
Moses
his
vayle
when
it
is
read
in
the
Church
.
Answ.
In
the
order
there
is
included
the
substance
[
*
](A26468-e42400-b)
*
In
the
first
Table
it
is
ordinary
to
include
the
greater
in
the
lesse
,
the
affirmative
in
the
negative
;
like
as
in
the
second
Table
the
lesse
is
mostly
included
in
the
greater
.
;
For
the
seventh
day
cannot
be
commanded
,
but
one
of
seven
must
necessarily
and
principally
be
intended
,
as
when
God
commanded
the
Tenth
,
surely
any
man
will
thinke
he
hath
more
respect
to
the
number
then
to
the
order
.
Neither
can
the
fourth
Commandement
be
said
any
more
,
nay
not
so
much
(
for
the
one
was
common
and
the
other
proper
,
to
have
a
peece
of
Moses
his
vayle
over
it
,
for
the
seventh
day
being
a
Ceremony
,
then
all
the
Law
hath
by
its
preface
of
the
Egyptian
deliverance
.
I
wish
you
had
considered
what
a
vayle
you
cast
upon
the
fourth
Commandement
,
when
it
is
read
with
the
Prayer
.
As
concerning
your
second
marginal
note
,
I
have
formerly
shewne
in
what
relation
the
Sabbath
and
the
Law
of
Nature
stand
.
And
as
touching
the
difference
of
the
commanding
of
one
day
in
a
weeke
,
and
the
seventh
day
I
answer
,
That
in
substance
they
are
the
same
,
and
the
difference
is
only
in
manner
of
exhibition
.
For
Ham
hath
only
the
substance
it selfe
mentioned
and
commanded
him
,
and
the
order
left
arbitrary
,
which
if
he
of
his
own
accord
should
designe
to
be
every
seventh
or
last
day
,
then
I
pray
you
what
difference
for
substance
:
But
Iaphet
hath
both
the
substance
and
order
assigned
him
of
God
,
so
that
the
difference
lyeth
only
in
manner
of
exhibition
.
Like
as
the
Covenant
of
Grace
was
both
one
to
the
Iewes
and
us
in
substance
,
onely
as
it
was
given
to
them
,
it
was
cloathed
with
many
circumstances
and
ceremonies
(
though
they
were
Lawes
they
were
no
better
)
but
to
us
naked
:
All
which
circumstances
(
I
grant
)
did
bind
during
their
significancy
,
and
though
now
the
Ceremonies
be
annulled
,
and
the
Sacraments
changed
,
which
were
Appendices
to
the
Covenant
,
yet
is
the
substance
of
the
Covenant
the
same
,
and
distinct
from
its
circumstances
:
So
though
the
Sabbath
admit
an
annulling
of
some
additaments
,
and
a
change
of
some
circumstances
or
ceremonies
,
yet
may
and
doth
the
fourth
Commandement
in
substance
remain
the
same
distinct
and
unconfounded
.
Nay
this
very
change
doth
discover
to
us
the
substance
from
the
circumstances
and
ceremonies
,
as
well
of
the
Sabbath
,
as
of
the
Covenant
if
we
had
not
understood
them
before
.
And
though
the
Morality
and
Ceremonies
of
the
fourth
Commandement
relish
not
with
you
,
yet
your
Partizans
of
later
Edition
passe
it
in
Verbo
Magistrî
.
That
it
is
abrogated
in
the
speciality
of
it
,
because
it
was
ceremonious
,
and
so
serve
their
turnes
to
pull
downe
the
Sabbath
,
and
yet
affirme
it
stands
good
in
the
morality
or
equity
of
it
,
to
keep
unraced
the
ejaculation
annexed
to
it
in
our
Liturgy
.
And
Mr.
Dow
,
pag.
9.
saith
in
absolute
tearmes
.
They
more
fully
expresse
the
nature
of
this
Commandement
who
say
,
It
is
partly
Morall
,
and
partly
Ceremoniall
.
Broad
.
6.
Opinion
.
Mr.
Cleaver
will
have
this
strange
matter
come
to
passe
by
a
Trope
,
whereby
one
part
is
put
for
the
rest
.
He
saith
,
That
in
the
precepts
and
prohibitions
more
is
meant
then
in
words
is
expressed
.
Moral
.
of
the
Law
.
Chap.
4.
Answ.
I
acknowledge
that
in
the
other
nine
Commandements
more
is
meant
then
is
expressed
in
words
,
but
here
in
the
fourth
Commandement
that
which
is
expressed
in
words
is
not
meant
.
It
is
a
kind
of
Trope
to
put
one
part
for
the
rest
,
but
when
no
part
is
put
for
the
rest
,
what
manner
of
Trope
may
that
be
?
For
this
thou
shalt
sanctifie
the
seventh
day
wherein
I
rested
,
is
no
part
of
Gods
Law
in
these
dayes
,
and
yet
this
in
effect
is
all
that
God
spake
from
Sinai
.
Answer
.
Although
the
fourth
Commandement
be
a
Law
still
in
force
,
yet
(
as
I
said
)
it
bindeth
us
not
to
keep
Sabbath
the
last
day
of
the
weeke
,
though
the
seventh
.
For
the
order
was
foretold
to
be
altered
in
the
65.
Isaiah
17.
where
it
is
prophecyed
,
that
Gods
creating
new
heavens
and
a
new
earth
shall
make
the
old
to
be
forgotten
,
that
is
,
there
shall
be
a
wonderfull
alteration
,
and
that
which
now
men
make
most
account
of
,
to
wit
,
the
Creation
,
then
they
shall
account
it
the
least
,
sanctifying
the
memory
of
my
resting
from
their
Redemption
in
stead
of
my
resting
from
their
Creation
.
And
thus
you
wilfully
slander
us
when
you
say
,
that
,
Thou
shalt
sanctifie
the
seventh
day
wherein
I
rested
,
is
no
part
of
Gods
Law
in
these
dayes
,
for
we
grant
it
but
with
an
Orthodox
distinction
of
Rest.
For
the
Commandement
it self
looketh
with
a
double
face
both
wayes
,
both
to
the
Iewish
Church
and
ours
,
both
to
the
old
and
new
Creation
;
And
beareth
his
Title
in
the
very
front
in
that
word
Remember
.
And
as
one
well
observeth
,
There
is
no
Commandement
ushered
with
such
a
Memento
as
that
of
the
Sabbath
,
wherein
(
saith
he
)
I
thinke
we
may
discerne
Gods
providence
,
forearming
weake
Christians
against
the
strong
assaults
of
their
own
affections
,
strugling
against
the
restraint
of
a
whole
dayes
libe●tie
,
and
of
mans
inventions
oppugning
Gods
institutions
,
for
it
is
a
Commandement
of
Remembrance
;
so
that
as
once
we
were
to
remember
our
Creation
by
it
,
as
appeareth
b●
the
first
promulgation
of
it
in
Exodus
,
for
there
the
Creation
is
only
mentioned
:
so
like
wise
are
we
now
to
remember
our
Redemption
by
it
,
as
appeares
by
the
second
pro●nulgation
of
it
in
Deu●eronomie
,
where
the
old
Creation
is
quite
forgotten
not
a
word
mentioned
of
it
,
and
the
new
set
forth
in
its
Type
of
their
●gyptian
deliverance
.
Which
observation
(
taken
from
the
various
reasons
annexed
at
severall
times
,
and
in
such
an
order
,
for
the
inforcing
of
this
Commandement
)
compared
with
this
Text
of
Isa●ah
65.
17.
and
the
present
event
sutable
,
doth
both
very
much
illustrate
the
perpetuitie
of
the
Sabbath
,
and
yet
prophecie
the
change
both
in
one
,
which
also
(
if
we
consider
the
nature
of
those
times
)
doth
well
prove
the
thing
:
For
though
Christ
speaketh
plainly
to
us
now
,
yet
to
them
he
spake
and
prophecyed
(
as
I
may
so
say
)
in
parables
,
which
rightly
understood
are
no
lesse
proofes
then
ours
,
And
thus
is
the
substance
of
the
fourth
Commandement
preserved
,
that
is
,
the
dedicating
of
the
seventh
day
to
duties
of
Pietie
and
Mercy
,
and
sixe
dayes
to
our
other
affaires
,
as
also
prophecie
fulfilled
,
and
the
Apostles
imitated
.
But
may
some
say
,
Christs
intercession
after
his
dying
and
rising
,
is
as
Gods
providence
was
,
And
now
indeed
I
wonder
why
the
Egyptian
deliverance
being
in
Deut.
annexed
by
the
dictate
of
the
spirit
,
as
a
reason
to
inforce
the
duty
of
the
fourth
Commandement
or
Sabbath
in
its
second
promulgation
,
should
not
be
thought
a
sufficient
reason
to
inforce
the
same
duty
&
law
upon
us
,
as
well
as
the
obedience
of
the
whole
Law
is
urged
upon
us
by
the
same
reason
contained
in
the
Preface
[
*
](A26468-e43020-b)
*
Deny
the
one
and
●eny
both
,
but
re●son
and
sobrietie
will
deny
neither
.
seeing
that
in
both
places
it
signifieth
alike
our
spirituall
Redemption
and
deliverance
.
Especially
seeing
the
holy
Ghost
,
in
the
fifteenth
verse
of
the
fifth
of
Deut.
after
he
hath
there
affixed
to
the
fourth
Commandement
,
our
deliverance
out
of
spirituall
Egypt
in
its
Type
,
as
the
reason
of
it
,
concludeth
upon
it
mandatorily
a
duty
(
not
a
libertie
)
imposed
upon
us
therefore
,
in
these
words
,
Therefore
the
Lord
thy
God
commanded
thee
to
keepe
the
Sabbath
day
.
A
place
of
Scripture
if
soberly
consulted
(
especially
considering
withall
the
preterition
of
the
Creation
in
that
place
,
whereby
this
becomes
not
only
a
motive
but
the
sole
reason
)
not
easily
answered
by
our
Antisabbatarians
.
For
as
one
saith
well
,
In
the
5.
Deut.
The
reason
of
the
Redemption
from
Egypt
is
put
as
a
cause
of
sanctifying
the
Sabbath
,
so
that
there
beginneth
a
translation
,
though
not
of
the
day
it self
,
yet
of
the
use
and
sanctification
of
the
day
,
as
to
be
kept
in
an
holy
and
thankfull
memory
of
the
Redemption
from
Egypt
,
which
was
but
a
Type
and
figure
of
our
spirituall
Redemption
by
Christ
:
which
their
Redemption
from
Egypt
,
if
taken
only
literally
,
was
not
to
be
compared
to
the
worke
of
Creation
,
that
it
should
challenge
to
it selfe
a
right
in
the
Sabbath
before
the
Creation
,
but
only
as
it
typified
and
prefigured
that
glorious
worke
of
Redemption
.
Now
if
the
Redemption
from
Egypt
,
which
was
but
a
Type
,
were
so
glorious
a
worke
,
as
that
the
Sabbath
day
should
be
kept
rather
in
memory
of
that
,
then
of
the
Creation
,
then
what
shall
we
say
of
the
worke
of
Redemption
it selfe
,
which
doth
so
farre
exceed
in
glory
that
from
Egypt
,
as
the
Sunne
doth
the
shadow
?
If
therefore
Gods
ancient
people
were
to
keep
the
Sabbath
day
in
memory
of
their
Rest
from
Egypt
,
how
much
more
(
when
a
greater
Rest
from
a
greater
worke
of
Redemption
even
the
true
and
eternall
Rest
is
come
in
,
and
we
in
Christ
doe
enter
into
it
as
Heb.
4.
3.
)
ought
that
day
of
the
weeke
be
kept
holy
,
wherein
the
Lord
rested
from
his
most
glorious
and
gracious
worke
.
And
this
may
serve
to
answer
your
unanswerable
conclusion
following
,
if
you
will
weigh
it
without
prejudice
.
Broad
.
To
conclude
,
By
no
wayes
or
meanes
yet
found
out
can
it
be
,
That
the
precept
of
the
Sabbath
should
bind
to
sanctifie
the
Lords-day
,
And
I
could
wish
my
brethren
not
to
busie
their
braines
to
finde
out
more
wayes
,
as
having
busied
them
too
much
hereabouts
already
.
Were
the
fourth
Commandement
a
law
in
force
still
,
it
should
bind
to
sanctifie
the
Iewes
Sabbath
and
none
other
.
Broad
.
But
suppose
that
the
fourth
Commandement
did
bind
to
sanctifie
the
Lords-day
,
Latine
Tract
.
Chap.
5.
what
would
follow
thereupon
?
That
we
might
doe
no
more
work
on
our
dayes
then
the
Iewes
might
doe
on
theirs
;
for
there
is
not
the
least
colour
of
dispensation
in
Gods
word
for
doing
of
more
,
and
indeed
after
some
mens
doctrine
we
may
doe
no
more
,
not
picke
up
a
few
sticks
,
nor
buy
a
little
oyntment
,
nor
step
over
the
doore
sill
to
gather
up
Mannah
,
&c.
See
Mr.
Dod
,
and
Mr.
Cleaver
on
the
fourth
Commandement
.
Answer
.
It
matters
not
what
would
follow
now
,
no
more
then
what
did
follow
when
the
Commandement
was
confessedly
of
force
.
For
certainly
if
we
be
to
keepe
a
Sabbath
to
the
Lord
,
if
we
could
herein
doe
the
will
of
God
on
earth
as
it
is
done
in
heaven
,
by
keeping
it
here
in
the
Type
,
as
they
keepe
it
in
heaven
in
the
Antitype
,
it
were
so
much
the
better
,
wholly
heavenly
,
free
from
all
carnall
and
earthly
distractions
,
so
farre
as
necessitie
will
give
leave
,
and
to
doe
even
these
necessary
things
with
such
heavenly
mindednesse
,
as
that
the
rules
both
of
Pietie
to
God
and
charitie
to
our selves
are
fulfilled
therein
.
If
at
any
time
,
much
more
on
that
day
,
●it
ought
to
be
our
meat
and
drinke
to
doe
the
will
of
our
heavenly
father
in
earth
,
as
it
is
done
in
heaven
.
And
it
is
apparent
,
in
Christian
experience
,
that
he
which
that
day
keepeth
himself
and
his
heart
diligently
from
terrene
thoughts
,
words
,
and
actions
,
imploying
them
contrarily
,
groweth
most
in
grace
,
hath
the
sweetest
Communion
with
God
,
the
greatest
measure
of
Divine
comfort
,
(
for
a
Christian
never
feeleth
such
sound
comfort
as
when
he
spiritually
observeth
it
)
and
is
the
ablest
to
long
after
his
dissolution
[
*
](A26468-e43330-b)
*
For
God
blessed
the
Sabbath
day
,
that
is
,
appointed
it
to
be
a
day
of
blessings
to
them
that
sanctifie
it
,
which
they
doe
that
observe
to
d●e
these
three
things
.
1.
That
they
keep
it
delightfully
,
not
with
tediousnesse
&
grudging
.
2.
That
they
busie
themselves
in
all
holy
things
acting
them
in
the
spirit
.
3.
That
they
spend
the
whole
day
wholly
and
not
partly
thus
.
These
(
as
M.
D●d
rightly
observeth
)
only
inh●rit
the
blessings
entailed
upon
the
Sabbath
by
promise
.
,
which
shew
it
to
be
Gods
ordinance
,
for
he
is
wont
to
give
a
blessing
to
his
own
ordinance
:
Whereas
those
that
fight
so
much
against
it
,
it
is
like
never
felt
the
sweetnesse
of
it
(
as
for
your self
,
I
will
passe
no
censure
of
you
,
for
I
know
you
not
)
but
some
I
am
able
to
produce
,
that
are
of
this
licentious
opinion
concerning
the
Sabbath
,
and
are
as
little
strict
in
other
things
which
are
uncontroversably
naught
,
to
the
scandall
of
the
Ministery
,
and
to
the
palpable
arguing
,
that
because
they
entertaine
not
the
truth
in
the
love
of
it
,
God
hath
either
given
them
over
to
beleeve
a
lie
,
or
else
that
they
take
up
this
opinion
more
to
countenance
their
corruptions
,
then
to
maintaine
Truth
.
For
non-residency
,
a
formall
and
lazy
ministery
,
and
such
like
follow
as
naturally
upon
this
,
as
falling
away
doth
upon
free-will
.
Your
manner
of
instancing
is
naught
thus
to
goe
about
to
lessen
the
Commandement
it self
,
and
our
obedience
to
it
,
by
a
sleightie
expression
of
the
things
commanded
.
Had
Adam
thus
excused
himself
to
God
,
when
he
accused
him
of
rebellion
,
and
told
him
,
why
,
it
was
but
a
mouth-full
of
an
apple
,
&c.
the
aggravation
had
been
worse
then
the
fault
,
a
few
sticks
,
a
little
oyle
,
&c.
is
it
the
fewnesse
of
the
sticks
,
the
littlenesse
of
the
oyle
;
that
give
ens
and
non-ens
to
the
Sin
?
He
that
hath
his
eyes
anoynted
,
though
but
with
a
little
of
Gods
eye-salve
,
knoweth
that
the
thing
commanded
is
to
be
judged
by
the
commandement
,
and
not
the
commandement
by
the
thing
commanded
.
Me
thinks
that
Memento
or
watchword
set
at
the
beginning
of
the
Commandement
(
and
so
usefully
expounded
by
M.
Dod
and
M.
Cleaver
)
to
quicken
our
circumspection
in
providing
for
the
sanctifying
of
the
Sabbath
,
by
prevention
and
foresight
,
should
have
answered
this
Argument
in
the
hatching
,
especially
in
these
petty
things
you
speake
of
,
considering
that
the
lesse
the
temptation
the
greater
the
sin
.
But
to
your
instances
themselves
I
answer
.
That
in
all
things
whatsoever
a
lawfull
necessity
granteth
a
lawfull
liberty
on
the
Sabbath
,
as
for
gathering
of
Mannah
I
have
formerly
shewed
you
,
why
it
did
bind
and
for
what
time
.
And
therefore
,
instead
of
further
answer
,
I
will
insert
for
a
conclusion
,
the
positive
truth
of
such
workes
as
may
be
done
on
the
Sabbath
day
,
as
you
shall
find
it
in
Mr.
Richard
Byfeild
,
pag.
95
,
96.
There
are
(
saith
he
)
foure
sorts
of
works
lawfull
on
the
Sabbath
.
1.
Works
of
holinesse
.
2.
Works
of
mercy
.
3.
Works
that
are
in
their
nature
servile
,
yet
doe
directly
respect
the
present
worship
of
God
,
as
our
travell
to
the
places
of
Gods
worship
,
for
these
works
become
now
holy
workes
,
and
are
not
ours
but
Gods
workes
.
4.
Works
of
common
honesty
,
that
is
,
works
that
make
to
the
comely
decent
and
orderly
performance
of
Gods
worship
,
and
our
carriage
and
behaviour
therein
.
Such
are
the
tolling
of
a
bell
for
the
calling
of
the
assembly
,
the
comely
and
modest
dresse
of
the
body
provided
that
it
be
not
vaine
,
curious
,
nor
aske
much
time
,
but
be
thrust
into
the
narrowest
roome
that
may
be
:
The
spreading
of
our
table
,
so
that
state
be
not
taken
up
,
and
all
things
be
prepared
before
,
as
much
as
may
,
with
the
like
.
By
works
of
mercy
,
I
meane
not
onely
necessary
labours
in
the
help
of
the
sicke
,
and
of
women
in
travell
,
and
of
beasts
out
of
a
pit
with
the
like
:
But
also
all
those
which
are
called
works
of
necessity
,
which
I
rather
call
workes
of
mercy
,
because
they
are
therefore
necessary
,
as
they
tend
to
the
preservation
of
things
,
not
from
feared
or
suspected
,
but
from
eminent
and
imminent
and
present
danger
,
and
the
worke
it selfe
must
be
done
in
mercy
,
not
in
covetousnesse
or
other
respects
.
Now
of
this
sort
are
these
workes
,
labour
in
provision
of
convenient
food
,
tendance
of
cattell
,
fight
for
defence
of
our
countrey
being
assailed
,
riding
of
posts
on
the
affaires
of
the
state
in
causes
of
present
and
imminent
danger
.
In
all
these
the
Master
hath
power
to
command
,
and
so
hath
the
superiour
ove●
him
that
is
under
his
charge
,
and
the
servant
is
bound
to
obey
.
The
Master
may
command
him
the
workes
of
mercy
,
and
the
works
servile
,
which
directly
looke
to
the
worship
of
God
,
or
to
goe
with
him
to
the
Sermon
,
though
many
miles
off
(
if
it
cannot
be
had
neerer
hand
)
and
as
his
Master
may
take
his
horse
and
ride
thither
,
his
servant
going
on
foot
,
so
may
he
command
his
servant
for
this
purpose
to
saddle
his
horse
,
as
in
2
King
.
4.
22
,
23.
the
question
of
the
Shunamites
husband
sheweth
,
who
to
his
wife
desiring
one
of
the
Asses
to
be
made
ready
,
and
a
servant
to
be
sent
her
that
she
might
goe
to
the
man
of
God
,
saith
on
this
wise
,
wherefore
wilt
thou
goe
to
him
to
day
?
It
is
neither
new
Moone
nor
Sabbath
.
It
was
then
their
custome
so
to
doe
on
the
Sabbath
and
new
Moone
.
In
like
manner
the
Master
may
enjoyne
the
servant
such
works
as
tend
to
necessary
provision
of
food
,
and
tending
of
children
in
the
family
,
&c.
Yet
here
againe
some
things
seeme
to
fight
with
the
sanctification
of
the
day
.
First
,
if
the
Master
shall
strictly
stand
upon
his
state
and
distance
,
for
if
the
family-necessities
in
respect
of
young
children
should
necessarily
require
the
presence
of
some
constantly
at
home
,
the
Master
may
not
hereby
keep
his
servant
constantly
from
publike
worship
,
but
rather
sometimes
change
turnes
with
him
.
Much
lesse
may
he
desire
such
unnecessary
superfluities
,
as
may
cause
absence
from
the
Assemblies
,
for
this
is
to
feed
the
carkasse
on
the
life-blood
of
the
soules
of
thy
servants
.
Deale
in
all
plainnesse
of
heart
,
and
know
that
thou
hast
to
deale
with
God
.
The
servant
must
be
sure
the
worke
is
unlawfull
before
he
offer
to
withdraw
his
obedience
,
but
thou
mayest
sin
in
that
in
which
thy
servant
sinneth
not
,
because
thou
art
bound
to
search
more
into
the
nature
of
thy
necessities
.
Secondly
,
if
the
Master
set
not
his
businesse
in
so
wise
and
discreet
an
order
,
that
without
all
unnecessary
hinderances
,
he
and
all
his
household
may
sanctifie
the
day
and
keep
it
holy
.
Thirdly
,
if
the
Master
remember
not
that
he
is
a
God
,
and
that
both
by
communication
of
name
and
power
,
to
provide
for
,
and
see
to
the
servants
and
his
housholds
rest
,
and
therein
respect
the
mercy
which
God
would
have
shewne
to
his
servants
,
yea
to
cattle
on
that
day
.
Broad
.
A
Treatife
of
the
Lords-Day
.
CHAP.
I.
THe
Church
of
Christ
hitherto
consisted
of
Iews
and
Gentiles
.
And
as
touching
the
beleeving
Iews
at
Ierusalem
,
Holy-dayes
▪
enjoyned
in
the
Law
,
they
sanctified
the
Lords-day
,
and
so
rested
from
worke
two
dayes
in
every
weeke
I
cannot
beleeve
without
some
proofe
,
and
〈◊〉
I
have
seene
none
at
all
.
Answer
.
Here
in
you
fight
with
your
own
shadow
,
for
it
is
easily
yeelded
all
you
say
;
but
what
you
would
conclude
hence
,
I
see
not
,
or
what
you
can
well
conclude
,
from
the
weaknesse
of
the
beleeving
Iewes
,
to
disprove
the
Lords-day
to
be
the
Sabbath
;
no
more
then
you
can
prove
Baptisme
to
be
no
Sacrament
,
because
many
of
them
held
themselves
still
to
Circumcision
,
in
all
which
Paul
was
●aine
to
comply
with
them
,
that
by
becoming
all
to
all
he
might
win
some
.
Yet
still
keeping
the
Doctrine
of
Christian
libertie
whole
among
the
Gentiles
[
*
](A26468-e45260-b)
*
Verse
21.
of
that
21.
Chapter
.
where
there
was
no
stumbling
blocke
,
though
in
his
practice
he
warped
towards
the
weak
Iews
amongst
them
at
Ierusalem
.
And
therefore
did
those
,
that
advised
him
to
comply
with
the
Iewes
,
declare
their
faith
in
the
point
,
and
shew
him
that
it
was
meerely
done
to
winne
upon
their
weaknesse
,
as
appeareth
in
the
25.
verse
(
which
I
would
have
you
take
notice
of
,
as
well
as
of
the
20.
and
24.
verses
[
*
](A26468-e45290-b)
*
Of
th●t
●1
.
Acts.
)
where
they
tell
him
▪
as
touching
the
Gentiles
that
beleeve
we
have
written
and
determined
that
they
observe
no
such
thing
.
So
that
from
the
practice
of
the
Apostles
among
the
beleeving
Gentiles
we
are
to
gather
conclusions
for
our
directions
,
and
not
from
the
practice
either
of
the
Iewes
,
or
of
the
Apostles
among
the
Iewes
:
For
you
your self
will
say
,
that
the
Iewes
〈…〉
observing
the
Sabbath
,
because
(
you
say
)
it
was
then
abrogated
.
And
(
I
say
)
they
erred
in
observing
that
day
Sabbath
▪
for
as
Iames
and
the
elders
said
to
〈◊〉
in
the
25
:
verse
of
that
21.
Chap.
of
the
Acts
,
〈…〉
say
I
concerning
the
Sabbath
.
That
they
had
taug●t
the
Gentiles
to
observe
no
such
thing
as
to
keepe
the
〈◊〉
seventh
day
,
nor
yet
did
they
●each
to
keepe
no
day
Sabbath
,
but
instituted
the
Lords-day
there
,
where
they
know
they
might
doe
it
usefully
.
Broad
.
As
touching
the
Church
of
the
Gentiles
,
Answer
.
Happily
this
is
true
which
you
say
,
concerning
the
Church
of
the
Gentiles
also
,
That
for
a
long
time
they
used
no
such
Sabbath
,
but
assembled
as
they
could
conveniently
;
But
what
doth
this
argue
,
against
the
Lords-day
being
the
Sabbath
?
no
more
then
that
of
the
Iews
aforesaid
.
For
we
are
not
to
judge
of
the
Church
of
the
Gentiles
in
their
worst
,
but
in
their
better
estate
.
This
new
Creation
had
at
first
its
Chaos
,
as
well
as
the
old
,
without
forme
,
till
things
were
perfected
by
degrees
,
now
a
little
and
then
a
little
:
It
was
no
little
while
before
they
were
perswaded
that
fornication
was
a
deadly
sinne
.
The
Lords-day
received
its
Institution
at
the
consummation
of
this
new
Creation
,
as
the
Sabbath
did
at
the
consummation
of
the
old
;
though
perhaps
this
,
by
reason
of
the
Churches
non
age
had
its
intermission
,
like
as
that
had
,
being
also
set
a
foot
in
its
season
,
as
that
was
.
But
let
us
not
pitch
either
upon
the
rudenesse
of
the
Iews
,
or
the
rawnesse
of
the
Gentiles
to
take
example
by
,
but
see
the
disposing
providence
,
and
directing
hand
of
God
in
the
Apostles
them selves
in
those
times
,
who
were
ordered
by
the
speciall
instinct
of
the
spirit
,
and
we
shall
see
that
in
the
20th
.
of
Iohn
,
where
in
the
19th
.
verse
it
is
said
,
that
the
same
day
at
night
which
was
the
first
day
of
the
weeke
,
and
when
the
doores
was
shut
,
where
the
Disciples
were
assembled
for
feare
of
the
Iews
,
came
Iesus
&c.
and
so
again
in
the
26th
.
verse
:
it
is
said
,
That
eight
dayes
after
,
againe
the
Disciples
were
within
and
Thomas
with
them
,
Then
came
Iesus
&c.
Which
sheweth
Gods
speciall
hand
in
assembling
them
on
the
day
of
Christ
resurrection
,
and
the
Spirits
care
to
record
it
for
our
learning
,
together
with
Christs
approbation
and
blessing
thereof
by
his
presence
.
Neither
is
there
the
least
mention
made
of
the
Iewish
Sabbath
,
but
it
is
reckoned
in
the
Text
as
the
rest
,
(
eight
dayes
after
)
and
so
Paul
he
passeth
over
the
Iewish
Sabbath
as
an
ordinary
day
in
the
20.
Acts
6.
and
honoureth
only
the
first
day
of
the
weeke
when
he
saith
,
That
he
abode
at
Troas
seven
dayes
,
and
the
first
day
of
the
weeke
the
Disciples
being
come
together
,
&c.
Dr.
Heylyn
,
Part.
2.
pag.
22.
to
make
the
matter
good
,
biddeth
us
take
notice
that
Paul
had
tarryed
at
〈◊〉
seven
dayes
before
this
meeting
;
But
we
may
do
better
to
take
notice
that
he
wrongs
the
Text
,
which
implies
no
such
thing
,
but
that
his
stay
was
but
seven
dayes
in
all
:
for
the
6.
verse
having
briefly
told
us
Pauls
journall
from
Philippi
to
Tro●s
,
it
also
sheweth
us
the
number
of
dayes
that
he
spent
there
,
which
were
but
seven
in
all
(
where
we
abode
seven
dayes
saith
he
)
and
then
the
7.
verse
historizeth
to
us
,
the
remarkeable
example
of
Paul
and
the
Disciples
touching
the
first
day
of
the
weeke
only
,
being
silent
of
the
rest
.
And
upon
the
first
day
of
the
weeke
,
when
the
Disciples
,
&c.
And
as
touching
that
1
Cor.
16.
which
you
mention
.
The
words
of
Paul
there
seeme
to
take
for
granted
the
foreknowledge
and
acquaintance
that
the
Christian
Cori●ths
already
had
of
that
day
to
be
the
Lords
.
And
if
so
be
the
Lords-day
be
not
the
Sabbath
,
why
was
it
kept
of
them
,
and
is
it
now
kept
of
us
,
in
paralel
to
the
Sabbath
,
weekly
,
and
not
anniversarily
or
yeerely
,
as
Easter-day
and
other
remembrances
of
Christ
are
?
and
as
all
the
times
of
Commemorations
which
the
Church
of
her
own
accord
dedicated
have
ever
and
only
been
;
as
we
see
by
the
feasts
of
Puri●
,
and
of
dedication
,
among
the
Iews
,
and
so
now
amongst
us
Christ●●●
and
Easter
,
&c.
Broad
.
We
read
that
the
Disciples
weré
called
first
Christians
at
Antioch
,
though
by
whose
me●●●
it
be
not
said
in
the
Acts
,
but
as
touching
the
meeting
on
the
first
day
of
the
week
,
Answer
.
It
is
true
that
in
Antioch
the
Disciples
were
first
called
Christians
,
and
be
the
meanes
what
it
will
,
it
was
not
without
the
speciall
hand
of
God
,
nor
without
a
speciall
prophecy
and
promise
as
appeareth
in
the
65
of
Isaiah
15.
Where
the
name
of
the
Iews
is
cryed
down
,
and
the
name
of
the
Christians
set
up
[
*
](A26468-e46150-b)
*
Dr.
Hall
upon
the
place
.
.
Ye
shall
leave
your
name
as
a
curse
unto
my
chosen
,
for
the
Lord
God
shall
slay
you
,
and
call
his
[
*
](A26468-e46190-b)
*
Marke
,
God
himself
was
the
Father
,
and
gave
the
name
,
who
●ver
was
the
God-father
.
serva●●●
by
another
name
.
And
as
thus
God
prophecyed
the
alteration
of
the
old
name
into
a
new
,
in
the
15th
.
verse
,
so
in
the
17.
verse
,
he
prophecyed
the
alteration
of
the
Creation
from
old
to
new
,
together
with
the
forgetfulnesse
of
the
old
by
reason
of
the
joyfull
remembrance
of
the
new
:
which
was
yet
further
prophecyed
by
the
Psalmist
in
the
118.
Psal.
22.
24.
The
stone
which
the
builders
refused
,
that
is
,
crucified
and
cast
off
,
is
the
head
of
the
corner
,
that
is
,
is
raised
again
of
God
and
made
our
salvation
,
for
this
is
the
sense
thereof
,
as
you
may
see
in
the
4th
.
Acts
10
,
11
,
12.
And
what
followeth
in
the
Prophe●
of
David
?
That
this
worke
of
raising
up
Christ
againe
by
his
mightie
power
is
a
thing
marvellous
in
our
ey●s
.
And
that
therefore
this
is
the
Day
which
the
Lord
[
*
](A26468-e46300-b)
*
Is
not
this
divine
institution
,
and
a
sufficient
reas●n
for
the
denomination
of
the
Lords-day
?
Dr.
Andrews
is
expr●sse
for
it
,
in
his
13
Sermon
upon
the
Resurection
,
pag.
529.
Sayes
he
,
How
came
it
to
be
the
Lords
day
?
but
that
as
it
is
in
the
Psalme
,
the
Lord
made
it
?
And
why
made
he
it
?
but
because
on
it
,
the
stone
cast
aside
(
that
is
Christ
)
was
made
the
head-stone
of
the
corner
,
that
is
,
because
then
the
Lord
rose
.
hath
made
,
for
us
to
rejoyce
and
be
glad
in
it
,
as
it
follow●th
in
the
23
and
24
verses
of
that
118
Ps●lme
.
Obiect
.
But
it
will
be
objected
,
that
hereby
is
no
particular
day
denoted
,
but
indefinitely
the
time
of
the
publication
of
the
Gospel
.
Answ.
To
which
I
answer
,
That
the
promise
of
the
accomplishment
of
our
〈…〉
3.
15.
on
the
very
particular
day
of
Christs
〈◊〉
is
eminently
meant
hereby
,
as
is
evident
by
comp●ring
this
place
with
13
Acts
32.
33.
These
words
.
32.
And
we
declare
unto
you
glad
tidings
,
how
that
the
promise
which
was
made
unto
the
fathers
.
33.
God
hath
fulfilled
the
same
unto
us
their
children
,
in
that
he
hath
raised
us
.
Iesus
againe
,
as
it
is
also
written
in
the
second
Psalme
:
Thou
art
my
●onne
this
day
ha●e
I
begotten
thee
.
As
touching
the
meeting
on
the
first
day
of
the
weeke
,
which
you
say
we
neither
finde
where
,
nor
by
whom
it
began
.
I
have
even
now
shewed
you
the
originall
of
it
,
both
for
time
and
persons
;
to
wit
,
on
the
day
of
Christs
resurrection
by
the
Apostles
,
and
the
day
fennight
after
.
Had
they
only
met
the
day
of
his
re●urrection
,
we
might
have
thought
it
had
been
only
accidentall
,
and
not
of
speciall
providence
;
or
if
it
had
been
recorded
,
that
they
had
met
any
other
day
besides
,
it
might
somewhat
have
weakened
the
force
of
this
argument
:
But
meeting
twice
,
and
it
being
recorded
to
be
on
the
same
day
(
together
with
the
effects
thereof
)
it
doth
wonderfully
prove
the
thing
to
be
of
purposed
providence
,
both
on
Gods
part
in
assembling
them
then
,
and
on
Christs
part
in
appearing
to
them
,
thereby
to
give
originall
to
this
Ordinance
,
which
accordingly
hath
been
so
observed
ever
since
.
And
therefore
it
is
not
likely
that
the
Apostles
tooke
it
up
by
approbation
from
inferiour
Christians
(
nor
yet
that
Christ
honoured
it
only
by
way
of
approbation
but
also
of
institution
,
for
we
see
what
honour
he
gave
to
it
a
principio
,
by
his
often
appearings
thereon
,
and
the
gift
of
the
Holy
Ghost
,
Iohn
20.
22.
on
this
day
,
which
you
so
Sophister
like
passe
over
,
and
only
instance
in
that
which
seemeth
to
serve
your
turne
)
but
that
it
was
taken
up
from
them
.
Though
this
confessed
approbation
of
Christs
,
granteth
it
to
be
of
the
same
authoritie
with
Baptisme
,
which
was
brought
in
by
Iohn
Baptist
and
ratified
by
Christ
.
And
if
the
people
of
the
Iews
held
the
Baptisme
of
Iohn
to
be
from
heaven
and
not
of
men
,
though
they
had
no
expresse
command
for
it
but
only
his
practice
(
and
though
the
chiefe
Priests
and
Elders
beleeved
him
not
)
only
for
this
reason
,
because
they
held
Iohn
as
a
Prophet
,
Matth.
21.
25
,
26.
and
this
their
beliefe
of
Iohn
and
his
Baptisme
,
producing
sutable
fruits
of
grace
and
holinesse
in
them
,
was
approved
of
Christ
,
vers.
32.
I
wonder
how
any
dare
deny
the
Lords-day
to
be
of
divine
institution
,
and
affirme
it
humane
,
that
know
and
acknowledge
Paul
to
be
an
Apostle
(
the
least
whereof
was
greater
then
Iohn
Baptist
)
and
the
thing
of
such
great
consequence
and
benefit
to
the
Church
,
and
otherwayes
so
backed
:
But
let
us
labour
to
imitate
these
contemned
Publicanes
and
harlots
in
beleeving
this
point
of
the
Lords-day
to
be
from
heaven
by
divine
institution
,
and
not
of
men
by
humane
ordination
,
suffering
Pauls
practice
as
an
Apostle
to
overrule
〈…〉
as
Iohn
Baptist
as
a
Prophet
did
them
,
and
framing
our
practice
to
ou●
faith
like
them
:
And
so
,
obeying
him
and
his
Ministers
,
let
us
not
doubt
in
like
case
the
approcation
of
Christ
in
our
behalfes
,
above
the
over-wi●e
unbeleevers
be
they
〈…〉
.
And
you
shall
〈…〉
second
Treatise
,
pag.
22.
〈…〉
that
,
o●
taken
〈…〉
the
Lords-day
is
in
some
sort
de
iure
divino
,
in
some
sort
,
namely
not
by
personall
but
by
delegate
authority
,
that
is
,
not
prescribed
personally
and
immediatly
by
God
himselfe
,
but
onely
by
vertue
of
that
authority
which
by
God
was
committed
to
the
Apostles
,
for
the
ordering
and
governing
of
his
Church
,
but
being
taken
for
divine
Ordinance
or
Commandement
it
is
not
de
iure
divine
.
And
further
he
saith
,
To
entitle
a
Commandement
divine
is
required
.
1.
That
the
authority
be
divine
wherby
it
is
ordained
.
2.
That
the
Author
himselfe
that
ordaineth
be
so
also
,
that
is
,
that
both
the
power
whereby
,
and
the
person
that
doth
immediatly
establish
it
,
be
divine
.
Which
divine
authority
is
confessed
to
be
in
the
Apostolicall
constitutions
,
but
the
immediate
Authors
are
denyed
to
be
divine
.
Now
as
all
other
events
and
actions
receive
their
denomination
from
their
immediate
not
remote
causes
:
so
the
constitutions
of
the
Apostles
,
although
they
proceed
originally
from
the
instinct
and
aspiration
of
the
Holy
Ghost
,
Gods
spirit
yet
proceeding
immediatly
from
the
institutions
of
the
Apostles
themselves
,
which
delivered
them
unto
the
Church
in
forme
of
Commandements
,
they
are
to
be
tearmed
humane
constitutions
,
and
not
properly
divine
.
Thus
you
have
Mr.
Breerewoods
opinion
of
the
divine
authority
of
the
Lords-day
,
much
more
Orthodox
then
yours
,
only
in
answer
to
this
later
part
,
where
he
saith
that
Apostolicall
actions
are
to
be
tearmed
humane
,
from
that
principle
,
That
all
actions
are
to
receive
their
denominations
from
their
immediate
not
remote
causes
.
He
might
have
considered
how
that
all
the
new
Testament
is
called
the
word
of
God
from
the
remote
Cause
the
Spirit
of
God
,
which
inspired
it
,
though
the
Apostles
and
Evangelists
writ
it
(
which
were
men
)
and
that
by
no
expresse
Commandement
that
we
finde
.
Bishop
White
averreth
against
T.
B.
pag.
91.
That
our
weekly
observation
of
the
Lords-day
in
the
time
of
the
Gospell
is
an
holy
and
godly
practise
,
for
it
is
warranted
by
the
example
of
the
Apostles
,
and
those
Primitive
Churches
which
were
planted
by
the
Apostles
,
and
which
received
their
Ecclesiasticall
precepts
and
constitutions
by
tradition
from
the
Apostles
,
so
that
the
Apostles
first
founded
it
,
as
he
further
affirmes
,
pag.
97.
saith
he
,
It
is
an
ignorant
speech
to
tearme
it
a
popish
tradition
,
for
popish
traditions
had
not
their
beginnings
from
the
Apostles
.
So
also
pag.
189.
We
beleeve
saith
he
,
that
the
holy
Apostles
ordained
the
Sunday
to
be
a
weekly
Holy-day
,
because
the
Primitive
Fathers
,
who
lived
some
of
them
in
the
Apostles
dayes
,
and
others
of
them
immediatly
after
,
and
who
succeedeth
them
in
Apostolicall
Churches
did
universally
maintaine
the
religious
observation
of
this
day
.
So
againe
,
pag.
192.
It
is
probable
that
in
the
Churches
at
Corinth
and
Galatia
,
the
Lords-day
was
made
a
weekly
Holy-day
by
the
Apostles
(
for
they
principally
governed
those
Churches
at
this
time
)
1
Cor.
16.
1
,
2.
(
And
yet
Doctor
Heylyn
laboureth
to
prove
this
ordination
of
Paul
to
the
Galathians
to
be
upon
a
Sabbath-day
,
and
not
upon
the
Lords-day
.
)
And
againe
,
pag.
192.
It
could
not
possibly
have
come
to
passe
that
all
and
every
Apostolicall
Church
throughout
the
universall
world
should
so
early
,
and
in
the
beginning
of
their
plantation
,
have
consented
together
to
make
the
Sunday
a
weekly
Service-day
,
unlesse
they
had
been
thus
directed
by
their
first
founders
the
holy
Apostles
themselves
,
&c.
Lastly
,
it
is
a
true
that
a
long
time
after
Christs
Resurrection
was
the
name
of
Lords-day
given
to
the
first
day
of
the
weeke
[
*
](A26468-e46840-b)
*
I
have
shewed
before
the
significant
use
of
the
Sabbath
,
paffing
under
the
name
of
the
first
day
of
the
week
in
scripture
before
it
come
to
be
stiled
the
Lords-day
.
,
to
wit
,
when
the
first
day
of
the
week
began
to
be
most
currantly
received
for
the
Christian
Sabbath
:
As
the
name
of
Christians
was
then
given
,
when
Christianity
was
generally
professed
and
received
,
and
yet
was
there
a
Sabbath
before
professed
by
many
,
as
well
as
there
were
Christians
and
Christianity
before
they
were
so
called
:
So
that
what
you
say
of
the
one
,
you
may
as
well
say
of
the
other
.
Broad
.
Now
I
have
before
acquainted
thee
with
the
agreement
betweene
divines
touching
this
day
,
namely
that
ordinarily
(
some
necessary
businesses
excepted
)
it
is
to
be
spent
wholly
in
religious
exercises
.
The
difference
be●ween
them
standeth
in
this
point
.
Some
will
have
the
Lords-day
to
be
the
Commandement
of
Christ
,
or
his
Apostles
,
as
the
Sabbath
was
of
God
heretofore
.
Others
will
have
it
to
be
only
an
Ecclesiastical
tradition
or
constitution
,
yet
such
an
one
as
is
of
greater
authority
then
many
other
Zanehius
hath
this
saying
,
Traditionum
enim
Ecclesiasticarum
,
quaedam
sunt
Apostolicae
,
qu●dam
mere
Ecclesiasticae
.
[
*
](A26468-e46950-b)
*
He
instanceth
in
the
Lords-day
.
Certe
quas
constat
ab
Apostolis
fuisse
profectas
hae
plus
habeant
authoritatis
quam
relique
.
Red.
de
trad.
Eccles.
Answer
.
It
were
to
be
wished
that
how-ever
Divines
differ
in
opinion
concerning
the
Morality
,
that
yet
they
agreed
in
the
divinity
or
holy
practise
of
the
Sabbath
.
But
there
are
of
your
opinion
that
sticke
not
to
say
,
how
that
the
Sabbath
is
but
an
ordinary
Holy-day
;
and
that
the
vacant
hours
which
are
besides
the
publike
imployments
ordained
by
the
Church
[
*
](A26468-e47010-b)
*
For
number
and
season
.
are
of
the
same
nature
with
working
dayes
,
and
their
practise
is
accordingly
:
So
that
if
we
may
judge
the
tree
by
the
fruit
,
then
may
we
judge
their
opinions
by
their
practise
which
savoureth
of
the
flesh
,
and
not
of
the
spirit
,
whose
furthest
progresse
in
the
practicke
part
is
(
like
some
of
the
choisest
heathens
)
to
regulate
their
actions
by
the
light
of
Nature
.
And
happily
they
have
the
lanthorne
of
notionall
divinity
shining
in
their
heads
[
*
](A26468-e47020-b)
*
And
so
take
up
a
forme
of
godlinesse
,
but
deny
the
power
thereof
,
for
seeing
they
see
not
,
and
hearing
they
heare
not
,
but
are
wholly
ignorant
of
the
understanding
with
the
heart
,
which
Christ
speaketh
of
,
Matt.
13.
15.
They
see
the
Law
,
but
Gods
end
in
it
,
to
bring
the
soule
sensibly
sentenced
under
sinne
and
wrath
,
to
need
and
seeke
a
Saviour
,
and
to
keep
the
soul
restlesse
till
it
enjoy
him
,
and
accept
him
on
any
termes
God
doth
offer
him
,
by
the
sence
of
the
depth
of
their
filth
&
misery
they
experiment
not
in
them
,
as
appeares
by
their
pride
and
I
shmaelitish
persecuting
the
sonnes
of
the
free
woman
.
They
being
flesh
which
lusts
against
the
Spirit
,
and
of
carnall
minds
,
which
is
enmity
against
God
,
do
persecute
him
that
is
borne
after
the
Spirit
as
was
prophecyed
,
Gal.
4.
29.
For
the
flesh
despiseth
and
opposeth
spirituall
worship
and
spirituall
worshippers
,
and
being
spiritually
blind
,
sticketh
not
to
speake
evill
of
things
they
know
not
.
And
professing
themselves
to
be
wise
,
they
become
fooles
.
It
was
ever
the
lot
of
truth
to
be
rejected
of
the
builders
.
Many
great
Rabbies
(
professing
the
key
of
knowledge
)
were
greatest
enemies
to
the
truth
,
as
the
truth
is
in
Christ
,
that
is
,
to
the
sincere
pro●ession
and
practice
of
Christianity
.
Christ
must
be
set
as
a
signe
and
butt
of
contradiction
.
Offences
must
come
,
but
woe
be
to
them
by
whom
they
come
.
For
carnal
Protestants
are
held
off
from
the
true
embracing
of
Christ
,
because
they
see
the
truth
and
sincerity
of
Christ
every
where
so
resisted
and
hated
,
by
those
that
are
great
and
wise
in
their
Generation
.
For
Holinesse
in
the
forehead
was
a
chiefe
grace
,
but
now
with
us
it
was
become
a
chiefe
disgrace
,
in
so
much
that
the
despised
members
of
Christ
received
extreme
discouragement
(
except
they
have
such
a
measure
of
grace
as
raiseth
them
above
contempt
)
to
professe
holinesse
to
the
Lord
openly
,
the
Devill
spewing
out
after
the
Church
a
flood
of
poison
to
drowne
her
But
be
it
as
it
will
.
I
pray
both
the
scorner
and
the
scorned
,
to
peruse
considerately
,
the
one
for
terrour
,
the
other
for
encouragement
,
14
,
15
,
16
,
17
,
18
,
19
,
20
,
21.
verses
of
the
Epistle
of
Iude.
(
a
cold
clymate
for
Religion
to
dwell
in
)
which
they
(
imbracing
this
present
world
)
use
(
as
workemen
doe
their
tooles
)
to
get
money
and
preferment
under
the
colour
of
an
outward
calling
,
for
the
inward
they
looke
not
after
;
But
for
the
knowledge
of
that
wherein
the
life
and
soule
of
Religion
consisteth
,
to
wit
,
Christ
and
him
crucified
,
in
a
saving
sence
,
they
are
as
ignorant
in
it
as
Nicodemus
was
in
the
doctrine
of
Regeneration
,
which
though
he
had
read
it
before
in
the
new
Covenant
(
Ezek.
11.
19.
)
yet
seeing
he
saw
not
,
no
more
doe
these
,
and
therefore
no
wonder
if
they
cry
downe
the
authority
of
the
Lords-day
,
that
have
no
acquaintance
with
the
Lord
of
the
day
,
but
instead
of
serving
him
as
their
Lord
and
Master
,
they
serve
themselves
of
him
,
making
his
Gospell
(
wherein
they
should
labour
in
season
and
out
of
season
)
to
be
their
stalking
horse
,
to
convey
them
the
more
plausibly
to
their
prey
of
preferment
here
on
earth
,
and
leave
that
of
Heaven
for
such
fooles
as
they
call
Puritanes
.
I
meane
not
non-conformists
,
except
they
be
such
as
they
meane
,
that
is
,
Men
that
make
not
Religion
to
consist
in
knowledge
,
but
in
living
according
to
their
knowledge
in
inward
and
outward
holinesse
,
not
being
vainly
puffed
up
by
a
fleshly
minde
with
a
voluntary
obedience
of
will-worship
,
or
meere
formall
holinesse
,
or
morall
excellencies
,
or
civill
and
naturall
righteousnesse
;
but
holding
the
Head
,
labouring
to
increase
with
the
increase
of
God
,
and
to
grow
in
the
excellent
and
humbling
knowledge
of
the
simplicity
of
Christ
,
to
the
praise
of
the
glory
of
his
grace
;
in
a
word
,
such
as
the
Scripture
calleth
Saints
,
and
prophane
men
,
Precisians
.
No
men
greater
enemies
to
preaching
.
A
conscionable
Minister
,
that
is
painfull
in
the
discharge
of
his
calling
,
labouring
to
save
the
soules
of
his
flocke
,
preaching
twice
a
day
,
and
the
name
of
a
Lecturer
(
so
called
for
distinction
sake
)
stinks
in
ther
nostrils
,
as
they
doe
in
Gods
.
I
wonder
how
such
men
come
to
be
called
Divines
or
Preachers
,
that
thus
defile
their
owne
nest
,
accounting
soule-saving
preaching
,
foolishnesse
,
and
in
a
spitefull
pride
calumniating
those
that
with
conscience
and
diligence
labour
in
the
worke
of
the
Lord
.
How
necessary
is
it
,
thinke
we
,
then
to
maintaine
the
Prerogative
of
the
Sabbath
,
when
men
of
this
Coate
(
like
swine
)
tread
holy
things
under
their
feet
.
But
let
such
ponder
that
place
of
the
Evangelist
,
and
apply
it
,
Matt.
5.
19.
Whosoever
shall
breake
one
of
these
least
Commandements
,
and
teach
men
so
,
he
shall
be
called
the
least
in
the
kingdome
of
heaven
.
But
to
come
to
the
difference
it selfe
,
I
answer
,
That
I
know
no
Divines
that
doe
affirme
Christ
to
have
left
it
in
expresse
mandatory
tearmes
that
that
day
should
be
kept
Sabbath
nor
yet
Holy-day
;
for
indeed
there
is
no
such
Commandement
extant
in
the
new
Testament
:
But
they
say
,
That
it
is
likely
Christ
did
teach
it
to
his
Apostles
before
his
death
[
*
](A26468-e47170-b)
*
As
he
did
the
place
of
meeting
after
his
Resurrection
,
Matt.
28.
16.
,
which
though
it
be
more
then
I
know
,
yet
sure
I
am
their
meeting
thus
emphatically
recorded
in
Scripture
to
be
on
that
very
day
,
and
the
day
sennight
,
of
Christs
Resurrection
,
and
answerably
practised
after
by
Paul
,
is
doubtlesse
of
binding
authority
,
and
to
an
exemplary
use
and
end
:
And
how-ever
it
be
,
that
Christ
did
or
did
not
,
teach
them
by
word
of
mouth
before
his
death
,
questionlesse
in
that
thing
,
at
that
time
,
they
were
especially
taught
of
God
,
the
instinct
and
secret
guidance
of
the
Spirit
being
in
stead
of
a
Commandement
to
them
(
though
perhaps
for
present
they
were
ignorant
of
their
owne
practice
,
as
Mary
was
,
when
she
powred
the
boxe
of
oyntment
upon
Christs
head
,
that
she
did
it
for
his
burying
)
and
doing
the
same
thing
that
day
sennight
;
We
have
just
cause
to
thinke
that
Christ
had
an
hand
in
it
,
though
it
be
not
expressed
in
the
word
,
he
having
appeared
to
them
the
day
before
,
and
the
same
effect
ensuing
upon
the
same
occasion
,
to
wit
,
his
appearing
to
them
being
met
againe
.
And
therefore
what
though
the
Puritanes
(
as
Bishop
White
stiles
them
,
from
T.
B.
pag.
185.
)
cannot
shew
the
Lords-day
to
be
made
a
Sabbath
by
any
written
Law
(
he
meanes
no
doubt
in
the
new
Testament
)
may
not
the
unerring
spirit
of
the
Apostles
suffice
us
,
seeing
that
himselfe
saith
,
pag.
119.
The
inspiration
of
●od
is
of
as
great
efficacy
and
authority
as
his
writing
,
wherewith
the
Apostles
doubtlesse
were
directed
in
the
instituting
of
an
exemplary
perpetuall
observation
to
the
Church
.
And
whereas
(
I
say
)
the
instinct
of
the
Spirit
was
as
a
Law
or
Commandement
to
the
Apostles
,
in
this
particular
of
instituting
the
Lords-day
upon
Christs
Resurrection
.
I
would
to
this
purpose
commend
the
consideration
of
Moses
his
instituting
the
Sabbath
,
upon
the
fall
and
gathering
of
a
double
portion
of
Mannah
in
16.
Exod.
which
yet
we
doe
not
finde
in
termes
to
be
taught
him
of
God
then
,
when
that
Law
of
Mannah
was
commanded
,
ver.
5.
Fulke
upon
the
1
▪
Revel.
is
peremptory
and
saith
,
That
for
the
prescription
of
the
Lords-day
before
any
other
of
the
seven
,
they
had
without
doubt
either
the
expresse
Commandement
of
Christ
before
his
ascension
when
he
gave
them
precepts
concerning
the
kingdome
of
God
,
and
the
ordering
and
government
of
his
Church
,
Acts
1.
2.
or
else
the
certaine
direction
of
his
Spirit
,
that
it
was
his
will
and
pleasure
it
should
be
so
,
and
that
also
according
to
the
Scriptures
,
seeing
that
there
is
the
same
reason
of
sanctifying
that
day
in
which
our
Saviour
Christ
accomplished
out
Redemption
,
and
the
restitution
of
the
world
by
his
Resurrection
from
death
,
that
was
of
●anctifying
the
day
,
in
which
the
Lord
rested
from
the
Creation
of
the
world
.
Nor
can
it
be
denyed
(
I
thinke
)
but
that
the
Apostles
had
many
things
taught
them
privately
by
Christ
,
which
afterwards
upon
occasion
they
published
,
some
by
precept
,
and
some
by
example
[
*
](A26468-e47330-b)
*
Matt
10.
27.
.
And
wee
may
be
the
rather
induced
that
Paul
had
received
it
from
Christ
,
if
so
be
we
consider
how
ingenuous
he
is
to
acknowledge
what
he
had
not
received
in
the
1
Cor.
7.
25.
As
concerning
virgins
(
saith
he
)
I
have
no
Commandement
of
the
Lord
,
but
I
give
you
mine
advice
.
And
Zanchy
observes
that
he
taught
them
not
so
much
by
words
,
as
by
the
efficacy
of
the
Spirit
,
which
being
their
unerrable
guide
in
all
things
concerning
the
Church
,
we
may
well
allow
to
be
ours
in
this
matter
of
the
Lords-day
by
vertue
of
their
exemplary
Ordinance
.
Their
practice
and
example
,
I
doubt
not
you
will
say
,
had
been
enough
without
precept
(
and
I
remember
none
they
have
in
any
expresse
tearmes
from
Christ
)
for
the
ordaining
Pastors
and
Ministers
,
nor
doe
I
think
you
will
deny
them
to
be
iure
divino
.
But
granting
this
is
not
commanded
by
Christ
,
yet
are
you
no
gainer
by
it
.
For
I
doe
the
rather
thinke
that
because
no
expresse
mention
is
made
of
it
in
the
new
Testament
by
way
of
Commandement
,
it
should
seeme
the
rather
to
be
the
Sabbath
.
Thus
Eatonus
de
Sabbato
,
pag.
69.
de
institutione
&
iure
diei
dominicae
ait
.
Non
opus
erat
mandato
novo
,
cum
vetus
illud
mandatum
de
observando
Sabbato
in
vigore
esset
,
&
adhuc
est
,
iam
autem
novum
praceptum
ferre
de
re
illa
,
quae
veteri
pracepto
stabilita
fuerat
,
esset
vetus
praceptum
abolore
.
Christus
autem
non
venit
abolere
legem
sed
implere
.
And
indeed
God
is
most
precise
as
we
see
,
both
in
Innocency
and
under
the
Iewes
,
to
prescribe
the
dayes
of
his
solemne
worship
by
speciall
Commandement
,
and
so
certainly
would
he
have
done
this
if
it
had
been
a
new
thing
;
but
being
not
commanded
in
the
new
Testament
,
it
ought
the
rather
to
be
taken
for
granted
in
the
matter
of
it
,
from
the
fourth
Commandement
[
*
](A26468-e47400-b)
*
And
indeed
to
any
sober
minde
that
knoweth
the
Law
of
the
Sabbath
,
these
things
are
sufficient
to
let
us
know
that
this
is
the
Sabbath
.
,
and
in
the
manner
to
be
regulated
by
the
Apostles
example
(
which
should
be
of
force
to
us
,
as
well
as
Davids
eat●ng
the
Shew-bread
was
to
the
Iewes
)
else
God
would
never
have
let
such
a
day
,
which
hath
ever
in
the
Church
been
received
as
a
weekly
Sabbath
,
to
have
been
without
an
expresse
Commandement
;
especially
considering
how
precise
he
was
in
that
point
,
even
son
the
dayes
that
were
appointed
for
the
solemning
of
the
Type
in
the
Time
of
the
Iews
.
And
yet
as
〈◊〉
saith
,
pag.
70.
Nulla
est
conseque●ti●
,
Non
〈…〉
dixit
&
fecit
Dominus
noster
de
quibus
〈◊〉
●pud
Ev●ngelistas
facta
est
mentio
,
satis
au●●
〈…〉
It
is
no
new
thing
,
both
to
belee●e
a
thing
to
be
〈◊〉
divi●
,
for
which
yet
there
is
none
other
commandement
(
expressed
then
practice
,
as
also
to
beleeve
that
it
was
commanded
of
God
,
though
there
be
no
specification
of
any
such
Commandement
in
holy
writ
,
as
for
instance
in
the
sacrificing
that
was
before
the
Law
,
where
finde
you
any
Commandement
to
sacrifice
,
before
you
finde
Abel
sacrificing
?
And
yet
(
I
beleeve
)
you
doubt
not
but
there
was
a
command
or
something
equivalent
.
Neither
can
you
other-wayes
thinke
,
but
when
Noah
at
his
going
into
the
Arke
,
tooke
with
him
beasts
both
cleane
and
unclean
,
he
was
instructed
from
heaven
,
which
was
which
,
though
no
such
instruction
appeare
.
Againe
did
not
Christ
,
in
the
instituting
of
the
new
Sabbath
,
imitate
his
father
in
his
manner
of
instituting
the
old
in
the
old
Creation
:
For
what
Commandement
did
God
give
at
first
?
Was
it
any
other
then
a
declaration
of
his
owne
practice
to
Adam
,
whom
he
had
then
extraordinarily
made
,
that
he
by
his
practice
should
teach
it
to
his
posterity
?
So
doth
not
Christ
the
like
?
For
because
he
rested
by
rising
on
the
first
day
of
the
weeke
from
the
worke
of
our
Redemption
and
re-creation
,
therefore
did
he
blesse
and
hallow
it
,
by
his
example
to
his
Apostles
,
whom
he
had
extraordinarily
called
(
that
they
by
their
example
should
doe
the
like
to
others
)
with
those
many
manifestations
of
himselfe
,
and
admirable
blessings
,
which
he
then
bestowed
on
them
.
Which
practice
of
Christ
doth
wonderfully
make
good
both
the
Morality
of
the
Sabbath
,
and
justifieth
the
alteration
of
it
also
to
the
first
day
of
the
weeke
.
For
whereas
God
at
the
first
blessed
it
,
that
is
,
appointed
it
to
be
a
day
wherein
he
would
especially
confer
spirituall
blessings
.
We
see
Christ
accordingly
doth
still
on
this
day
blesse
and
enlighten
his
Apostles
,
by
appearing
to
them
being
together
glorifying
God
.
Now
if
you
will
say
that
Adams
posterity
(
whom
in
your
first
Chapter
you
say
,
it
is
probable
,
had
they
continued
in
Innocency
,
should
alwayes
have
followed
Gods
example
in
working
sixe
dayes
and
resting
the
seventh
)
should
have
sanctified
the
last
of
seven
by
Tradition
from
God
and
Ad●ms
examples
,
I
will
easily
yeeld
you
that
by
the
like
tradition
from
Christ
and
his
Apostles
example
,
we
doe
now
keep
the
first
day
of
the
weeke
.
Broad
.
CHAP.
III.
The
former
Opinion
confuted
.
1.
CHrist
did
not
command
us
to
sanctifie
the
Lords-day
.
Such
as
would
have
us
beleeve
that
our
Saviour
Christ
himselfe
enjoyned
the
Lords-day
,
goe
about
to
prove
it
by
his
practice
.
1.
Because
he
appeared
to
his
Disciples
on
the
first
day
as
they
were
assembled
together
,
Iohn
20.
Answ.
This
assembling
was
for
feare
of
the
Iewes
,
and
it
was
a
very
strange
kinde
of
teaching
them
by
his
practice
to
observe
the
day
,
not
to
come
unto
them
till
late
in
the
Evening
,
about
halfe
an
houre
before
the
end
thereof
,
for
the
night
following
belonged
unto
the
second
day
,
other
wise
either
that
first
day
had
two
nights
belonging
to
it
,
or
else
I
cannot
see
how
Christ
lay
three
dayes
in
his
grave
.
Answer
.
Had
this
record
of
the
Apostles
being
assembled
and
Christ
appearing
at
this
time
been
alone
recorded
,
there
might
have
been
some
probable
conjecture
that
it
might
be
but
accidentan
(
although
the
Text
is
very
exact
and
expressive
concerning
the
time
:
for
having
in
the
first
verse
of
the
20.
Iohn
,
spoken
of
the
first
day
of
the
weeke
,
the
19.
verse
reduplicateth
that
with
a
significant
explanation
(
as
if
the
Evangelist
would
be
loth
to
be
mistaken
in
that
point
of
Time
)
saying
,
The
same
day
then
at
night
which
was
the
first
day
of
the
weeke
,
&c.
)
But
being
seconded
with
the
like
afterwards
,
it
argueth
it
to
be
ordered
by
God
of
a
purposed
providence
,
especially
if
we
take
along
the
event
and
succeeding
practice
of
the
Apostles
and
Church
ever
after
,
which
to
all
sober
minds
putteth
it
past
doubt
.
And
as
touching
that
you
say
their
meeting
was
for
feare
of
the
Iewes
,
happily
the
privacy
of
it
was
so
,
but
why
they
should
feare
the
Iewes
more
on
that
day
,
then
on
any
other
I
see
no
reason
,
and
therefore
can
it
be
no
reason
of
their
then
assembling
.
And
now
concerning
Christs
appearing
to
them
at
the
Evening
of
the
same
day
,
it
is
so
farre
from
lessening
the
authority
of
this
institution
,
as
that
,
being
compared
with
Gods
institution
of
the
first
Sabbath
,
which
according
to
your
own
confession
was
about
the
end
thereof
,
it
giveth
much
force
thereto
.
And
although
I
meane
to
be
briefe
in
what
followeth
,
yet
I
must
needs
by
the
way
shew
you
M.
Breerewoods
refutation
in
this
point
by
Mr.
Richard
Byfeild
,
pag.
211.
Saith
he
there
.
Concerning
the
authority
that
translated
the
Sabbath
,
you
say
it
is
certaine
that
the
translation
thereof
was
actually
and
immediately
prescribed
by
the
Church
,
deale
ingenuously
and
shew
me
where
,
if
in
Scripture
then
I
answer
,
that
it
was
not
immediately
prescribed
by
the
Church
,
for
the
Apostles
were
not
Authors
of
the
institution
,
but
ministers
of
Christ
and
pen-men
of
the
holy-●host
:
If
in
Ecclesiasticall
writers
,
I
answer
,
they
all
referre
us
to
the
Apostles
and
the
Scriptures
.
This
opinion
therefore
is
so
farre
from
certaine
,
that
it
is
certainly
false
.
You
say
againe
,
That
certainly
Christ
never
gave
his
Apostles
particular
charge
of
instituting
a
new
Sabbath
,
either
while
he
conversed
with
them
on
earth
;
or
afterwards
by
Revelation
.
How
know
you
this
?
The
Apostles
delivered
many
things
that
the
Evangelists
did
not
set
downe
,
not
themselves
expressely
say
,
that
they
received
them
from
the
Lords
mouth
,
That
they
concealed
Christs
command
from
the
Church
,
that
is
,
this
particular
expression
in
so
many
words
,
that
Christ
,
commanded
it
,
this
maketh
to
prove
that
it
was
given
them
in
charge
by
Christ
,
for
else
when
the
Apostles
enjoyned
it
,
they
would
have
said
of
that
their
injunction
as
of
other
things
,
1
Cor.
7.
6
,
12
,
25.
We
speake
this
by
permission
,
and
not
by
Commandement
:
We
have
no
Commandement
of
the
Lord
,
but
we
speake
our
iudgement
,
Herein
speak
we
,
not
the
Lord
.
This
institution
then
(
to
use
your
owne
language
;
of
a
new
day
of
solemnity
instead
of
an
old
Sabbath
)
was
of
the
〈◊〉
and
necessity
of
the
Apostles
Commission
not
of
the
libe●ty
.
The
Apestles
did
nothing
in
ordering
the
Church
but
from
and
by
Christ
,
either
by
precept
or
example
or
divine
inspiration
:
And
it
is
more
then
probable
they
had
speciall
warrant
from
Christ
in
expresse
change
,
when
we
compare
together
their
precept
and
practice
,
with
these
two
Texts
,
Matt.
28.
20
,
Acts
1.
The
first
enjoyning
the
Apostles
to
teach
what
he
commanded
,
and
to
teach
and
baptize
,
in
which
Ordinances
teaching
such
things
he
would
be
with
them
to
the
worlds
end
.
●
The
later
declaring
that
Christ
spake
the
things
pertaining
to
the
kingdome
of
God
to
his
Disciples
in
these
forty
dayes
before
his
ascension
[
*
](A26468-e50180-b)
*
Besides
this
in
the
2.
verse
of
1
Acts
,
it
is
said
,
untill
the
day
that
hee
was
taken
up
,
after
that
he
,
through
the
holy
Ghost
,
had
given
Commandements
to
the
Apostles
whom
he
had
chosen
.
For
all
that
you
say
therefore
,
it
is
certaine
the
Sabbath
was
translated
by
the
same
authority
that
first
commanded
it
.
Broad
.
2.
Because
after
eight
dayes
he
came
to
them
againe
,
Iohn
20.
26.
Ans.
This
were
more
strange
,
for
how
can
they
prove
that
a
weeke
is
meant
thereby
?
A
weeke
after
is
but
seven
dayes
,
and
should
thy
friend
departing
from
thine
house
on
Sunday
at
night
,
promise
to
come
again
after
eight
dayes
,
wouldst
thou
expect
his
coming
upon
that
day
seven-night
?
either
it
was
not
a
weeke
,
or
Saint
Iohn
dreamt
not
of
such
a
collection
,
for
otherwise
he
would
have
said
so
plainly
.
Matthew
and
Marke
have
the
like
phrase
,
Answer
.
These
words
of
Iohn
after
eight
dayes
,
i.
e.
in
the
seventieth
yeare
.
or
as
it
is
in
the
Geneva
eight
dayes
after
,
what
do
they
intend
more
then
if
I
should
say
,
Eight
dayes
hence
I
will
doe
such
a
thing
.
Surely
according
to
this
propriety
of
speech
,
the
eighth
day
is
the
fittest
to
be
understood
.
So
here
after
eight
dayes
is
as
much
as
if
he
had
said
,
after
eight
dayes
were
come
,
or
after
the
eighth
day
was
come
(
signifying
thereby
that
it
was
the
first
day
of
the
weeke
and
not
the
last
,
Sprint
,
pag.
138.
observes
that
it
is
as
if
he
should
say
,
The
eighth
day
after
by
an
Hebraisme
,
&
quoteth
further
the
like
speech
in
Luke
2.
21
,
and
1.
59.
which
as
I
observed
before
,
from
comparing
the
1.
and
19
verses
of
this
Chapter
,
he
is
c●●ious
(
and
sure
not
without
cause
)
to
notifie
unto
us
)
againe
his
Disciples
were
within
,
&c.
Thus
E●t●nus●
pag.
71.
saith
:
Parum
obstat
obi●ctioilla
〈…〉
Broad
.
3.
〈…〉
.
〈…〉
Supper
in
memory
of
his
Passion
,
and
3.
of
the
Evangelists
together
with
Saint
Paul
make
mention
thereof
,
what
the
least
shew
of
Scripture
or
reason
can
be
alleadged
,
where
fore
if
Christ
would
have
a
day
kept
in
memory
of
his
resurrection
,
he
should
not
command
so
by
word
of
mouth
,
or
commanding
so
the
Evangelists
should
not
commit
it
so
to
writing
but
leave
us
to
picke
out
his
meaning
in
such
a
sort
?
Answer
.
So
in
the
instance
that
you
gave
even
now
,
from
the
expression
of
the
Evang.
Matt.
17.
1.
(
After
sixe
dayes
)
had
it
not
been
as
easie
for
him
and
the
rest
to
have
said
the
seventh
day
(
if
they
had
meant
the
seventh
day
)
as
after
six
dayes
?
But
it
seemeth
had
you
been
in
those
dayes
a
follower
of
Christ
,
you
would
now
and
then
have
stopped
before
him
,
and
have
given
him
occasion
to
have
plucked
you
back
,
with
a
Come
behind
me
;
Or
his
councellor
,
Then
alwaies
when
the
Iewes
had
asked
a
Miracle
,
he
should
have
shewed
them
one
,
and
not
have
suffered
them
to
have
gone
so
farre
about
,
as
to
finde
their
desire
in
the
miracle
of
Ion●●
,
nor
have
bid
the
man
carry
his
bed
on
the
Sabbath
,
but
he
should
also
have
given
satisfaction
to
the
Iewes
in
the
point
,
nor
have
turned
the
water
into
wine
after
they
had
well
drunken
,
but
withall
he
should
have
preached
sobriety
to
them
.
Doe
you
preach
it
to
your selfe
.
Indeed
if
there
had
been
no
footsteps
nor
grounds
for
this
in
the
old
Testament
,
or
that
the
Apostles
had
not
had
the
assistance
of
the
holy
Ghost
,
then
it
had
been
somwhat
which
you
alleadge
.
But
as
there
is
nothing
so
cleerely
expressed
,
but
wrangling
and
perverse
spirits
will
finde
some
matter
of
controversie
thence
,
so
some
things
are
left
purposely
to
try
mens
spirits
,
whether
they
delight
more
in
sobriety
or
disturbance
.
It
seemeth
you
cannot
satisfie
your selfe
with
crying
downe
the
fourth
Commandement
or
old
Sabbath
,
but
you
would
also
perswade
that
the
sanctifying
of
the
Lords-day
(
the
day
which
,
as
the
Psalmist
saith
,
the
Lord
hath
made
for
us
to
rejoyce
and
be
glad
in
)
is
against
Christs
will
,
or
at
least
not
with
his
will
,
when
you
say
,
If
Christ
would
have
a
day
kept
in
memory
of
his
resurrection
.
&c.
Broad
.
2.
The
Apostles
did
not
command
us
to
sanctifie
the
Lords-day
.
That
the
Apostles
commanded
us
to
sanctifie
the
Lords-day
,
some
goe
about
to
prove
.
1.
Answ.
If
they
met
usually
upon
the
Lords-day
,
it
may
seeme
strange
,
that
Saint
Paul
had
not
rather
ordained
that
a
collection
should
have
been
made
in
the
Congregation
,
then
that
every
one
should
lay
by
him
in
store
(
at
home
)
as
God
had
prospered
him
,
thus
we
would
thinke
that
their
benevolences
would
have
been
in
greater
readinesse
.
But
be
it
that
they
met
every
first
day
,
yet
by
whom
this
manner
began
is
uncertaine
.
They
themselves
will
have
it
begun
long
before
Saint
Paul
tooke
this
order
about
the
Collection
.
Further
,
Zanch.
de
red
chap.
10.
de
trad.
Eccles.
let
Saint
Paul
be
the
author
thereof
,
yet
every
ordinance
of
an
Apostle
doth
not
bind
us
in
these
times
,
yea
this
very
ordinance
doth
not
.
Were
there
the
like
collection
to
be
made
,
who
would
take
himselfe
to
be
bound
every
first
day
to
lay
up
by
him
in
store
,
as
God
had
prospered
him
?
Answer
.
Certainly
this
Ordinance
of
Saint
Paul
,
doth
wonderfully
commend
this
day
,
and
argue
the
point
in
hand
.
For
first
they
were
hereby
prompted
,
to
give
to
the
poore
members
of
Christ
,
as
they
had
received
from
him
a
worke
becoming
an
holy
day
,
and
conducing
to
the
pious
hallowing
thereof
,
like
as
did
those
charitable
cures
which
Christ
wrought
on
the
Sabbath-day
.
If
they
met
usually
upon
the
Lords-day
(
say
you
)
it
may
seeme
strange
,
&c.
Bishop
White
telleth
you
,
page
211
,
212.
That
although
this
Text
of
Sa●nt
Paul
maketh
no
expresse
mention
of
Church
assemblies
on
this
day
,
yet
because
it
was
the
custome
of
Christians
,
and
likewise
it
is
a
thing
convenient
to
give
almes
upon
the
Church
dayes
.
It
cannot
well
be
gain-said
but
that
in
〈◊〉
and
Galat●
the
first
day
of
every
weeke
was
appointed
to
be
the
day
for
almes
and
charitable
contributions
,
The
same
was
also
the
Christians
weekely
Holy-day
for
their
religious
assemblies
.
Secondly
,
it
argueth
their
rest
on
〈◊〉
day
,
from
the
labours
of
the
〈◊〉
dayes
,
with
a
reco●●ection
,
and
tha●kefull
calling
to
minde
the
blessing
of
God
upon
their
foregoing
week-day
labours
,
and
what
can
there
be
more
Sabbath-like
.
Dr.
Heylyn
,
parr
.
2.
pag.
26.
〈…〉
prove
this
laying
up
to
be
appointed
by
〈◊〉
on
some
Sabbath
day
or
other
(
and
to
a
little
before
doth
he
labour
to
make
then
meeting
at
Tro●●
to
be
on
the
Sabbath
-
〈◊〉
too
,
and
not
on
the
first
day
of
the
weeke
)
and
yet
pag.
27.
he
〈…〉
.
Acts.
That
as
concerning
the
Gentiles
which
beleeve
we
have
written
and
determined
that
they
observe
no
such
thing
as
the
Law
of
Moses
,
whereof
the
Sabbath
was
a
part
saith
he
.
Now
these
things
are
very
inconsistent
.
That
Paul
should
countenance
the
Sabbath
even
among
the
beleeving
Gentiles
at
Troas
,
and
command
this
laying
up
thereon
also
to
the
Corinthians
,
and
Galatians
,
and
yet
be
an
opposer
of
the
Sabbath
,
and
therefore
it
must
needs
be
upon
the
first
day
of
the
weeke
or
Lords-day
.
Again
,
in
the
same
place
he
quarrels
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
1
Cor.
16.
1.
to
intend
the
first
day
of
the
weeke
,
under
some
authorities
quoted
to
countenance
his
acceptation
.
But
Bishop
White
being
in
print
before
him
might
have
given
him
better
satisfaction
(
saving
that
it
seemeth
he
loves
to
vary
)
who
pag.
196.
saith
,
In
the
holy
Gospel
,
this
day
is
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
first
day
of
the
weeke
following
,
Matth.
28.
1.
Mark
.
16.
2.
Iohn
20.
1.
likewise
,
Acts
20.
7.
1
Cor.
16.
2.
Besides
his
quotation
of
sundry
authors
to
confirme
this
translation
,
which
phrase
is
an
Hebraisme
thus
to
expresse
the
first
day
by
one
day
,
and
so
used
in
the
1.
Gen.
and
the
word
Sabbath
for
weeke
,
Levit.
25.
8.
Luke
18.
12.
as
Mr.
Sprint
affirmeth
,
pag.
101.
And
sure
I
am
,
the
same
phrase
is
used
by
the
Evangelists
,
to
signifie
the
day
of
Christs
resurrection
to
be
on
the
first
day
of
the
weeke
.
Moreover
,
pag.
211.
Bishop
White
,
in
positive
tearmes
upon
the
argument
in
hand
,
saith
,
That
the
Apostles
themselves
at
some
times
observed
the
Lords-day
,
and
brings
(
with
a
for
it
is
written
)
these
very
places
to
prove
it
,
Acts
20.
7.
The
first
day
of
the
weeke
,
&c.
and
1
Cor.
16.
1
,
2.
Concerning
the
gathering
for
this
Saints
;
even
as
I
have
ordained
in
the
Churches
of
Galatia
,
so
do
ye
:
Every
first
day
of
the
weeke
,
&c.
In
that
you
say
.
Every
Apostolicall
Ordinance
doth
not
bind
;
I
grant
it
,
if
the
Ordinance
be
circumstantiall
,
proper
either
to
times
or
persons
,
it
cannot
be
properly
said
to
be
cominon
,
but
if
it
have
for
substance
a
Morall
Law
,
for
order
a
Prophecy
,
for
confirmation
an
Apostolique
ordinance
and
example
,
me
thinks
,
this
might
be
very
well
allowed
to
be
binding
.
And
all
this
is
(
as
hath
been
proved
)
true
of
the
Christian
Sabbath
,
Some
ordinances
(
I
confesse
)
there
are
of
the
Apostles
that
are
not
of
perpetuall
obligation
,
for
that
they
were
done
only
occasionally
,
and
to
an
exemplary
end
,
for
to
authorize
their
successours
(
the
Governours
of
the
Church
)
to
order
things
of
an
indifferent
nature
to
the
benefit
of
the
Church
,
all
which
things
the
Church
had
and
hath
authoritie
,
as
well
occasionally
to
abolish
,
as
occasionally
to
institute
;
but
this
Ordinance
of
the
Sabbath
is
beyond
the
authoritie
of
the
Church
to
abolish
or
alter
,
as
much
as
it
is
to
adde
or
detract
from
the
new
Testament
.
And
therefore
is
it
not
of
those
sorts
of
Apostolique
Ordinances
which
bind
not
in
perpetuum
.
For
the
foundation
of
it
is
so
laid
in
Scripture
(
as
aforesaid
)
as
neither
time
nor
authoritie
can
expire
nor
alter
it
.
Broad
.
2.
Because
the
Disciples
at
Troas
being
come
together
to
breake
bread
on
the
first
day
of
the
weeke
,
Saint
Paul
preached
to
them
.
Answ.
Granting
that
the
Disciples
assembled
every
first
day
,
and
also
by
Pauls
own
ordinance
(
neither
of
which
can
be
proved
)
yet
doth
it
not
follow
that
they
kept
it
Holy-day
,
and
abstained
altogether
from
works
of
their
Callings
.
Saint
Augustine
saith
,
Socrates
saith
,
Sozomenus
saith
,
Answer
.
That
on
that
day
the
Disciples
abstained
from
the
workes
of
their
callings
exercised
on
the
other
sixe
,
I
have
even
now
more
then
probably
proved
by
a
just
and
proper
deduction
,
or
collection
,
from
1
Cor.
2.
16.
I
have
also
quoted
the
authority
of
Ignat
ad
Mag.
and
Aug.
serm.
de
temp
.
251.
And
is
it
probable
that
the
Iewes
were
to
abstaine
from
workes
on
their
remissest
Holy-dayes
,
and
that
we
must
make
a
worke-day
or
a
mixed
day
of
our
Ca●itallest
?
And
as
for
the
time
of
the
day
when
they
met●
(
though
it
might
bee
in
the
Morning
for
ought
the
Scripture
saith
to
the
contrary
)
it
is
not
so
materiall
to
us
to
know
,
considering
the
Natures
of
those
Times
.
It
sufficeth
that
that
was
the
only
day
(
being
also
paralel
with
consonant
places
of
Scripture
of
the
same
nature
)
that
they
imployed
solemnely
in
their
sacred
affaires
.
And
if
there
were
diverse
observed
,
as
you
say
,
it
was
because
for
a
time
Christians
were
diverse
,
consisting
of
Iewes
and
Gentiles
.
As
touching
your
conclusions
whereby
you
argue
hence
rather
the
practice
of
the
Sacrament
then
the
Sabbath
,
I
answer
,
That
if
it
was
an
ordinance
,
yet
it
was
but
temporary
;
for
from
those
words
of
Christ
(
So
often
as
ye
shall
●at
it
)
the
times
of
celebrating
the
Sacrament
are
at
the
disposition
of
the
Church
(
and
it
was
in
the
Churches
then
,
occasionally
celebrated
,
for
the
Christian
Sabbaths
sake
,
as
a
means
of
its
sanctifying
,
and
not
the
Sabbath
for
its
sake
)
whereas
the
time
of
the
Sabbath
and
Lords-day
is
by
Precept
and
practise
determined
.
Broad
.
3.
Because
Saint
Iohn
telleth
us
that
he
was
in
the
spirit
on
the
Lords-day
.
Answ.
I
acknowledge
that
whereas
Christians
in
many
places
used
to
assemble
on
the
first
day
of
the
weeke
.
Christ
hereby
may
seeme
to
approve
of
their
meetings
on
this
day
,
and
this
is
the
most
that
can
be
gathered
from
Saint
Iohns
being
in
the
spirit
:
Now
whereas
from
the
name
Lords-day
,
some
would
inferre
that
therefore
the
Lord
himselfe
enjoyned
it
.
Let
them
consider
that
this
name
might
well
be
given
,
because
that
upon
occasion
of
Christs
Resurrection
the
Churches
held
their
meetings
therein
.
The
most
that
can
be
gathered
from
these
Texts
is
,
that
after
a
time
Christians
used
to
assemble
on
the
first
day
of
the
weeke
,
and
that
Christ
and
his
Apostles
approved
this
manner
,
which
I
acknowledge
,
but
that
Christ
or
his
Apostles
would
have
the
observation
of
the
Lords-day
be
a
matter
of
Religion
in
the
time
of
the
Gospell
,
Answer
.
From
these
Texts
may
wellbe
gathered
the
laudable
and
Evangelicall
practice
of
the
Apostles
,
and
the
excellent
confirmation
,
countenance
and
authority
that
God
gave
thereto
,
in
this
point
of
sanctifying
the
Lords-day
,
so
that
God
bare
witnes
thereto
by
signes
and
wonders
,
and
gifts
of
the
holy
Ghost
,
according
to
his
owne
will
;
besides
the
benefits
and
fruits
of
it
at
this
day
to
every
mans
experience
that
observeth
it
conscionably
,
of
peace
of
Conscience
,
Ioy
in
the
holy
Ghost
,
and
sensible
increase
of
knowledge
&
grace
do
also
make
it
good
,
according
to
that
where
it
is
said
,
That
it
is
a
signe
that
the
Lord
doth
sanctifie
you
,
as
also
according
to
that
promise
,
Isai.
58.
13
,
14.
It
was
by
these
two
Arguments
of
Christs
speciall
appearing
to
him
,
and
the
fruits
thereof
,
that
Paul
proved
his
Apostleship
,
and
so
may
we
prove
the
Sabbath
.
For
the
name
Lords
day
,
and
force
of
that
argument
to
prove
Christ
the
instituter
thereof
,
see
Eatonus
,
pag.
73.
saith
he
,
Arguinus
ex
appellatione
eius
,
Apocal.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
sic
autem
dici
non
potuit
,
nisi
eam
Dominus
instituisse●
ut
in
C●na
〈◊〉
&
oratione
●actum
est
.
Hic
respondetur
,
do●inic●●
diem
dici
potuisse
,
quia
in
commemoratione
domini
,
licet
non
●
domino
fuerit
instituta
.
Sed
assertionis
〈◊〉
racion●●
non
vide●●s
;
Cum
e●im
Ecclesia
〈◊〉
&
ascensionis
eius
memoriam
retinuerit
,
dies
tamen
illos
〈◊〉
non
vo●●it
.
Lastly
the
Iewish
superstition
we
disclaime
,
but
the
true
spirituall
worship
of
God
we
retaine
,
as
it
is
requisite
in
the
present
state
of
the
Church
,
and
why
a
solemne
day
should
be
prejudiciall
to
solemne
service
,
and
why
wee
stand
lesse
need
of
rest
and
opportunity
to
serve
God
,
then
the
Iewes
,
or
Adam
in
Innocency
,
I
see
not
.